PROMULGATION OF UNIVERSAL PEACE, THE
(U.S., Second ed., 1982)
Filename: PUP.ZIP (FN)
Filedate: 02/19/94
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TALKS &ABDU'L-BAHA DELIVERED
IN NEW YORK AND BROOKLYN
11 April 1912
Talk at Home of Mr. and Mrs. Edward B. Kinney
780 West End Avenue, New York
Notes by Hooper Harris
How are you? Welcome! Welcome!
After arriving today, although weary with travel, I had the utmost
longing and yearning to see you and could not resist this
meeting. Now that I have met you, all my weariness has vanished,
for your meeting is the cause of spiritual happiness.
I was in Egypt and was not feeling well, but I wished to come to
you in America. My friends said, "This is a long journey; the sea is
wide; you should remain here." But the more they advised and insisted,
the greater became my longing to take this trip, and now I
have come to America to meet the friends of God. This long voyage
will prove how great is my love for you. There were many
troubles and vicissitudes, but, in the thought of meeting you, all
these things vanished and were forgotten.
I am greatly pleased with the city of New York. Its harbor entrance,
its piers, buildings and broad avenues are magnificent and
beautiful. Truly, it is a wonderful city. As New York has made
such progress in material civilization, I hope that it may also advance
spiritually in the Kingdom and Covenant of God so that the
friends here may become the cause of the illumination of America,
that this city may become the city of love and that the fragrances of
God may be spread from this place to all parts of the world. I have
come for this. I pray that you may be manifestations of the love of
&Baha'u'llah, that each one of you may become like a clear lamp of
crystal from which the rays of the bounties of the Blessed Perfection
may shine forth to all nations and peoples. This is my highest
aspiration.
It was a long, long trip. The more we traveled, the greater
seemed the expanse of the sea. The weather was brilliant and fine
throughout; there was no storm and no end to the sea.
I am very happy to meet you all here today. Praise be to God that
your faces are shining with the love of &Baha'u'llah. To behold
them is the cause of great spiritual happiness. We have arranged to
meet you every day at the homes of the friends.
In the East people were asking me, "Why do you undertake this
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long voyage? Your body cannot endure such hardships of travel."
When it is necessary, my body can endure everything. It has withstood
forty years of imprisonment and can still undergo the utmost
trials.
I will see you again. Now I will greet each one of you personally.
It is my hope that you will all be happy and that we may meet
again and again.
12 April 1912 2
Talk at Home of Mr. and Mrs. Howard MacNutt
935 Eastern Parkway, Brooklyn, New York
Notes by Howard MacNutt
This is a most happy visit. I have crossed the sea from the land of
the Orient for the joy of meeting the friends of God. Although I am
weary after my long journey, the light of the spirit shining in your
faces brings me rest and reward. In this meeting the divine susceptibilities
are radiant. This is a spiritual house, the home of the
spirit. There is no discord here; all is love and unity. When souls
are gathered together in this way, the divine bestowals descend.
The purpose of the creation of man is the attainment of the supreme
virtues of humanity through descent of the heavenly bestowals.
The purpose of man's creation is, therefore, unity and harmony,
not discord and separateness. If the atoms which compose the
kingdom of the minerals were without affinity for each other, the
earth would never have been formed, the universe could not have
been created. Because they have affinity for each other, the power
of life is able to manifest itself, and the organisms of the phenomenal
world become possible. When this attraction or atomic affinity
is destroyed, the power of life ceases to manifest; death and nonexistence
result.
It is so, likewise, in the spiritual world. That world is the Kingdom
of complete attraction and affinity. It is the Kingdom of the
One Divine Spirit, the Kingdom of God. Therefore, the affinity and
love manifest in this meeting, the divine susceptibilities witnessed
here are not of this world but of the world of the Kingdom. When
the souls become separated and selfish, the divine bounties do not
descend, and the lights of the Supreme Concourse are no longer
reflected even though the bodies meet together. A mirror with its
back turned to the sun has no power to reflect the sun's effulgence.
Praise be to God! The purpose of this assembly is love and unity.
+P5{~
The divine Prophets came to establish the unity of the Kingdom
in human hearts. All of them proclaimed the glad tidings of the divine
bestowals to the world of mankind. All brought the same message
of divine love to the world. Jesus Christ gave His life upon the
cross for the unity of mankind. Those who believed in Him likewise
sacrificed life, honor, possessions, family, everything, that
this human world might be released from the hell of discord, enmity
and strife. His foundation was the oneness of humanity. Only
a few were attracted to Him. They were not the kings and rulers of
His time. They were not rich and important people. Some of
them were catchers of fish. Most of them were ignorant men, not
trained in the knowledge of this world. One of the greatest of them,
Peter, could not remember the days of the week. All of them were
men of the least consequence in the eyes of the world. But their
hearts were pure and attracted by the fires of the Divine Spirit
manifested in Christ. With this small army Christ conquered the
world of the East and the West. Kings and nations rose against
Him. Philosophers and the greatest men of learning assailed and
blasphemed His Cause. All were defeated and overcome, their
tongues silenced, their lamps extinguished, their hatred quenched;
no trace of them now remains. They have become as nonexistent,
while His Kingdom is triumphant and eternal.
The brilliant star of His Cause has ascended to the zenith, while
night has enveloped and eclipsed His enemies. His name, beloved
and adored by a few disciples, now commands the reverence of
kings and nations of the world. His power is eternal; His sovereignty
will continue forever, while those who opposed Him are
sleeping in the dust, their very names unknown, forgotten. The little
army of disciples has become a mighty cohort of millions. The
Heavenly Host, the Supreme Concourse are His legions; the Word
of God is His sword; the power of God is His victory.
Jesus Christ knew this would come to pass and was content to
suffer. His abasement was His glorification; His crown of thorns, a
heavenly diadem. When they pressed it upon His blessed head and
spat in His beautiful face, they laid the foundation of His everlasting
Kingdom. He still reigns, while they and their names have become
lost and unknown. He is eternal and glorious; they are
nonexistent. They sought to destroy Him, but they destroyed
themselves and increased the intensity of His flame by the winds of
their opposition.
Through His death and teachings we have entered into His
Kingdom. His essential teaching was the unity of mankind and the
attainment of supreme human virtues through love. He came to
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establish the Kingdom of peace and everlasting life. Can you find
in His words any justification for discord and enmity? The purpose
of His life and the glory of His death were to set mankind free from
the sins of strife, war and bloodshed. The great nations of the world
boast that their laws and civilization are based upon the religion of
Christ. Why then do they make war upon each other? The Kingdom
of Christ cannot be upheld by destroying and disobeying it.
The banners of His armies cannot lead the forces of Satan. Consider
the sad picture of Italy carrying war into Tripoli. If you
should announce that Italy was a barbarous nation and not Christian,
this would be vehemently denied. But would Christ sanction
what they are doing in Tripoli? Is this destruction of human life
obedience to His laws and teachings? Where does He command it?
Where does He consent to it? He was killed by His enemies; He did
not kill. He even loved and prayed for those who hung Him on the
cross. Therefore, these wars and cruelties, this bloodshed and
sorrow are Antichrist, not Christ. These are the forces of death and
Satan, not the hosts of the Supreme Concourse of heaven.
No less bitter is the conflict between sects and denominations.
Christ was a divine Center of unity and love. Whenever discord
prevails instead of unity, wherever hatred and antagonism take the
place of love and spiritual fellowship, Antichrist reigns instead of
Christ. Who is right in these controversies and hatreds between the
sects? Did Christ command them to love or to hate each other? He
loved even His enemies and prayed in the hour of His crucifixion
for those who killed Him. Therefore, to be a Christian is not merely
to bear the name of Christ and say, "I belong to a Christian government."
To be a real Christian is to be a servant in His Cause and
Kingdom, to go forth under His banner of peace and love toward
all mankind, to be self-sacrificing and obedient, to become quickened
by the breaths of the Holy Spirit, to be mirrors reflecting the
radiance of the divinity of Christ, to be fruitful trees in the garden
of His planting, to refresh the world by the water of life of His
teachings--in all things to be like Him and filled with the spirit of
His love.
Praise be to God! The light of unity and love is shining in these
faces. These spiritual susceptibilities are the real fruits of heaven.
The &Bab and &Baha'u'llah over sixty years ago proclaimed the glad
tidings of universal peace. The &Bab was martyred in the Cause of
God. &Baha'u'llah suffered forty years as a prisoner and exile in
order that the Kingdom of love might be established in the East and
West. He has made it possible for us to meet here in love and unity.
Because He suffered imprisonment, we are free to proclaim the
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oneness of the world of humanity for which He stood so long and
faithfully. He was chained in dungeons, He was without food, His
companions were thieves and criminals, He was subjected to every
kind of abuse and infliction, but throughout it all He never ceased
to proclaim the reality of the Word of God and the oneness of humanity.
We have been brought together here by the power of His
Word--you from America, I from Persia--all in love and unity of
spirit. Was this possible in former centuries? If it is possible now
after fifty years of sacrifice and teaching, what shall we expect in
the wonderful centuries coming?
Therefore, let your faces be more radiant with hope and
heavenly determination to serve the Cause of God, to spread the
pure fragrances of the divine rose garden of unity, to awaken
spiritual susceptibilities in the hearts of mankind, to kindle anew
the spirit of humanity with divine fires and to reflect the glory of
heaven to this gloomy world of materialism. When you possess
these divine susceptibilities, you will be able to awaken and develop
them in others. We cannot give of our wealth to the poor unless
we possess it. How can the poor give to the poor? How can the
soul that is deprived of the heavenly bounties develop in other
souls capacity to receive those bounties?
Array yourselves in the perfection of divine virtues. I hope you
may be quickened and vivified by the breaths of the Holy Spirit.
Then shall ye indeed become the angels of heaven whom Christ
promised would appear in this Day to gather the harvest of divine
planting. This is my hope. This is my prayer for you.
12 April 1912 3
Talk at Studio of Miss Phillips
39 West Sixty-seventh Street, New York
Notes by John G. Grundy
I give you greeting in love and unity. The affairs of this world are
to be accounted as nothing compared to the joy and heavenly happiness
of meeting the friends of God. It is to experience this great joy
and blessing that I have come here although weary from my long
voyage upon the sea. Tonight I am in the greatest happiness, looking
upon this concourse of God. Your meeting here is surely an
evidence that you are upholding the Cause of God, that you are
aiding and assisting in establishing the Kingdom of God. Therefore,
the culmination of my happiness is to look upon your faces
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and realize that you have been brought together by the power of the
Blessed Perfection, &Baha'u'llah. In this meeting you are upholding
His standard and assisting His Cause. Therefore, I behold in you
the making of a goodly tree upon which divine fruits will appear to
give sustenance to the world of humanity.
With hearts set aglow by the fire of the love of God and spirits
refreshed by the food of the heavenly spirit you must go forth as the
disciples nineteen hundred years ago, quickening the hearts of men
by the call of glad tidings, the light of God in your faces, severed
from everything save God. Therefore, order your lives in accordance
with the first principle of the divine teaching, which is love.
Service to humanity is service to God. Let the love and light of the
Kingdom radiate through you until all who look upon you shall be
illumined by its reflection. Be as stars, brilliant and sparkling in the
loftiness of their heavenly station. Do you appreciate the Day in
which you live?
This is the century of the Blessed Perfection!
This is the cycle of the light of His beauty!
This is the consummate day of all the Prophets!
These are the days of seed sowing. These are the days of tree
planting. The bountiful bestowals of God are successive. He who
sows a seed in this day will behold his reward in the fruits and harvest
of the heavenly Kingdom. This timely seed, when planted in
the hearts of the beloved of God, will be watered by showers of
divine mercy and warmed by the sunshine of divine love. Its fruitage
and flower shall be the solidarity of mankind, the perfection of
justice and the praiseworthy attributes of heaven manifest in humanity.
All who sow such a seed and plant such a tree according to
the teachings of &Baha'u'llah shall surely witness this divine outcome
in the degrees of its perfection and will attain unto the good
pleasure of the Merciful One.
Today the nations of the world are self-engaged, occupied with
mortal and transitory accomplishments, consumed by the fires of
passion and self. Self is dominant; enmity and animosity prevail.
Nations and peoples are thinking only of their worldly interests and
outcomes. The clash of war and din of strife are heard among them.
But the friends of the Blessed Perfection have no thoughts save the
thoughts of heaven and the love of God. Therefore, you must without
delay employ your powers in spreading the effulgent glow of
the love of God and so order your lives that you may be known and
seen as examples of its radiance. You must deal with all in loving-kindness
in order that this precious seed entrusted to your planting
may continue to grow and bring forth its perfect fruit. The love and
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mercy of God will accomplish this through you if you have love in
your own heart.
The doors of the Kingdom are opened. The lights of the Sun of
Truth are shining. The clouds of divine mercy are raining down
their priceless jewels. The zephyrs of a new and divine springtime
are wafting their fragrant breaths from the invisible world. Know
ye then the value of these days.
Awake ye to the realization of this heavenly opportunity. Strive
with all the power of your souls, your deeds, actions and words to
assist the spread of these glad tidings and the descent of this merciful
bounty. You are the reality and expression of your deeds and
actions. If you abide by the precepts and teachings of the Blessed
Perfection, the heavenly world and ancient Kingdom will be
yours--eternal happiness, love and everlasting life. The divine
bounties are flowing. Each one of you has been given the opportunity
of becoming a tree yielding abundant fruits. This is the
springtime of &Baha'u'llah. The verdure and foliage of spiritual
growth are appearing in great abundance in the gardens of human
hearts. Know ye the value of these passing days and vanishing
nights. Strive to attain a station of absolute love one toward
another. By the absence of love, enmity increases. By the exercise
of love, love strengthens and enmities dwindle away.
Consider me--in the years of my advanced age, burdened with
physical infirmities--crossing the wide ocean to look upon your
faces. It is my hope that through the life of the spirit you may all
become as one soul, as one tree adorning the rose garden of the
Kingdom. It is my hope that the endless treasures of the bestowals
of God may be yours here and hereafter. It is my prayer that the
Supreme Concourse may be illumined by your brilliant lights
shining forever in the heavens of eternal glory.
13 April 1912 4
Talk at Home of Mr. and Mrs. Alexander Morten
141 East Twenty-first Street, New York
Notes by Esther Foster
Praise be to God! This is a radiant gathering. The faces are brilliant
with the light of God. The hearts are attracted to the Kingdom
of &Baha. I beg of God that day by day your faces may become
brighter; day by day you may draw nearer to God; day by day you
may take a greater portion from the outpourings of the Holy Spirit
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so that you may become encircled by the bounties of heaven.
The spiritual world is like unto the phenomenal world. They are
the exact counterpart of each other. Whatever objects appear in this
world of existence are the outer pictures of the world of heaven.
When we look upon the phenomenal world, we perceive that it is
divided into four seasons; one is the season of spring, another the
season of summer, another autumn and then these three seasons are
followed by winter. When the season of spring appears in the arena
of existence, the whole world is rejuvenated and finds new life.
The soul-refreshing breeze is wafted from every direction; the{~
soul-quickening bounty is everywhere; the cloud of mercy showers
down its rain, and the sun shines upon everything. Day by day we
perceive that the signs of vegetation are all about us. Wonderful
flowers, hyacinths and roses perfume the nostrils. The trees are full
of leaves and blossoms, and the blossoms are followed by fruit.
The spring and summer are followed by autumn and winter. The
flowers wither and are no more; the leaves turn gray and life has
gone. Then comes another springtime; the former springtime is renewed;
again a new life stirs within everything.
The appearances of the Manifestations of God are the divine{~
springtime. When Christ appeared in this world, it was like the
vernal bounty; the outpouring descended; the effulgences of the
Merciful encircled all things; the human world found new life.
Even the physical world partook of it. The divine perfections were
upraised; souls were trained in the school of heaven so that all
grades of human existence received life and light. Then by degrees
these fragrances of heaven were discontinued; the season of winter
came upon the world; the beauties of spring vanished; the excellences
and perfections passed away; the lights and quickening were
no longer evident; the phenomenal world and its materialities conquered{~
everything; the spiritualities of life were lost; the world of
existence became life unto a lifeless body; there was no trace of the
spring left.
&Baha'u'llah has come into this world. He has renewed that
springtime. The same fragrances are wafting; the same heat of the
Sun is giving life; the same cloud is pouring its rain, and with our
own eyes we see that the world of existence is advancing and
progressing. The human world has found new life.
I hope that each and all of you may become like unto verdant and
green trees so that through the breezes of the divine spring, the outpouring{~
of heaven, the heat of the Sun of Truth, you may become
eternally refreshed; that you may bear blossoms and become
fruitful; that you may not be as fruitless trees. Fruitless trees do not
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bring forth fruits or flowers. I hope that all of you may become
friends of the paradise of &Abha, appearing with the utmost freshness
and spiritual beauty. I pray in your behalf and beg of God
confirmation and assistance.
14 April 1912 5
Talk at Church of the Ascension
Fifth Avenue and Tenth Street, New York
{~
Notes by &Ahmad &Sohrab and Howard MacNutt
In his scriptural lesson this morning the revered doctor read a verse
from the Epistle of St. Paul to the Corinthians, "For now we see
through a glass, darkly; but then face to face."
The light of truth has heretofore been seen dimly through variegated
glasses, but now the splendors of Divinity shall be visible
through the translucent mirrors of pure hearts and spirits. The light
of truth is the divine teaching, heavenly instruction, merciful principles
and spiritual civilization. Since my arrival in this country I
find that material civilization has progressed greatly, that commerce{~
has attained the utmost degree of expansion; arts, agriculture
and all details of material civilization have reached the highest
stage of perfection, but spiritual civilization has been left behind.
Material civilization is like unto the lamp, while spiritual civilization
is the light in that lamp. If the material and spiritual civilization
become united, then we will have the light and the lamp together,
and the outcome will be perfect. For material civilization is
like unto a beautiful body, and spiritual civilization is like unto the
spirit of life. If that wondrous spirit of life enters this beautiful
body, the body will become a channel for the distribution and development
of the perfections of humanity.{~
Jesus Christ came to teach the people of the world this heavenly
civilization and not material civilization. He breathed the breath of
the Holy Spirit into the body of the world and established an illumined
civilization. Among the principles of divine civilization
He came to proclaim is the Most Great Peace of mankind. Among
His principles of spiritual civilization is the oneness of the kingdom
of humanity. Among the principles of heavenly civilization
He brought is the virtue of the human world. Among the principles
of celestial civilization He announced is the improvement and betterment
of human morals.
Today the world of humanity is in need of international unity{~
+P12{~
and conciliation. To establish these great fundamental principles a
propelling power is needed. It is self-evident that the unity of the
human world and the Most Great Peace cannot be accomplished
through material means. They cannot be established through
political power, for the political interests of nations are various and
the policies of peoples are divergent and conflicting. They cannot
be founded through racial or patriotic power, for these are human
powers, selfish and weak. The very nature of racial differences and
patriotic prejudices prevents the realization of this unity and agreement.
Therefore, it is evidenced that the promotion of the oneness
of the kingdom of humanity, which is the essence of the
teachings of all the Manifestations of God, is impossible except{~
through the divine power and breaths of the Holy Spirit. Other
powers are too weak and are incapable of accomplishing this.
For man two wings are necessary. One wing is physical power
and material civilization; the other is spiritual power and divine
civilization. With one wing only, flight is impossible. Two wings
are essential. Therefore, no matter how much material civilization
advances, it cannot attain to perfection except through the uplift of
spiritual civilization.
All the Prophets have come to promote divine bestowals, to
found the spiritual civilization and teach the principles of morality.
Therefore, we must strive with all our powers so that spiritual
influences may gain the victory. For material forces have attacked{~
mankind. The world of humanity is submerged in a sea of materialism.
The rays of the Sun of Reality are seen but dimly and darkly
through opaque glasses. The penetrative power of the divine
bounty is not fully manifest.
In Persia among the various religions and sects there were intense
differences. &Baha'u'llah appeared in that country and
founded the spiritual civilization. He established affiliation among
the various peoples, promoted the oneness of the human world and
unfurled the banner of the Most Great Peace. He wrote special
Epistles covering these facts to all the kings and rulers of nations.
Sixty years ago He conveyed His message to the leaders of the
political world and to high dignitaries of the spiritual world.{~
Therefore, spiritual civilization is progressing in the Orient, and
oneness of humanity and peace among the nations is being accomplished
step by step. Now I find a strong movement for universal
peace emanating from America. It is my hope that this standard
of the oneness of the world of humanity may be upraised with
the utmost solidity so that the Orient and Occident may become
perfectly reconciled and attain complete intercommunication, the
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hearts of the East and West become united and attracted, real union
become unveiled, the light of guidance shine, divine effulgences
be seen day by day so that the world of humanity may find complete
tranquillity, the eternal happiness of man become evident and
the hearts of the people of the world be as mirrors in which the rays
of the Sun of Reality may be reflected. Consequently, it is my request
that you should strive so that the light of reality may shine
and the everlasting felicity of the world of man become apparent.
I will pray for you so you may attain this everlasting happiness.
When I arrived in this city, I was made very happy, for I perceived
that the people here have capacity for divine bestowals and have
worthiness for the civilization of heaven. I pray that you may attain
to all merciful bounties.{~
O Almighty! O God! O Thou compassionate One! This servant
of Thine has hastened to the regions of the West from the uttermost
parts of the East that, perchance, these nostrils may be perfumed by
the fragrances of Thy bestowals; that the breeze of the rose garden
of guidance may blow over these cities; that the people may attain
to the capacity of receiving Thy favors; that the hearts may be rejoiced
through Thy glad tidings; that the eyes may behold the light
of reality; that the ears may hearken to the call of the Kingdom. O
Almighty! Illumine the hearts. O kind God! Make the souls the
envy of the rose garden and the meadow. O incomparable Beloved!
Waft the fragrance of Thy bounty. Radiate the lights of
compassion so that the hearts may be cleansed and purified and that{~
they may take a share and portion from Thy confirmations. Verily,
this congregation is seeking Thy path, searching for Thy mystery,
beholding Thy face and desiring to be characterized with Thine attributes.
O Almighty! Confer Thou infinite bounties. Bestow Thine inexhaustible
treasury so that these impotent ones may become powerful.
Verily, Thou art the Kind. Thou art the Generous. Thou art the
Omniscient, the Omnipotent.
+P14{~
14 April 1912 6
Talk at Union Meeting of Advanced Thought Centers
Carnegie Lyceum
West Fifty-seventh Street, New York
Notes by Mountfort Mills and Howard MacNutt
I have come from distant lands to visit the meetings and assemblies
of this country. In every meeting I find people gathered,
loving each other; therefore, I am greatly pleased. The bond of
union is evidenced in this assembly today, where the power of
God has brought together in faith, agreement and concord those
who are engaged in furthering the development of the human
world. It is my hope that all mankind may become similarly united{~
in the bond and agreement of love. Unity is the expression of the
loving power of God and reflects the reality of Divinity. It is resplendent
in this Day through the bestowals of light upon humanity.
Throughout the universe the divine power is effulgent in endless
images and pictures. The world of creation, the world of humanity
may be likened to the earth itself and the divine power to the sun.
This Sun has shone upon all mankind. In the endless variety of its
reflections the divine Will is manifested. Consider how all are recipients
of the bounty of the same Sun. At most the difference between
them is that of degree, for the effulgence is one effulgence,
the one light emanating from the Sun. This will express the oneness
of the world of humanity. The body politic, or the social unity
of the human world, may be likened to an ocean, and each member,
each individual, a wave upon that same ocean.{~
The light of the sun becomes apparent in each object according
to the capacity of that object. The difference is simply one of degree
and receptivity. The stone would be a recipient only to a limited
extent; another created thing might be as a mirror wherein
the sun is fully reflected; but the same light shines upon both.
The most important thing is to polish the mirrors of hearts in
order that they may become illumined and receptive of the divine
light. One heart may possess the capacity of the polished mirror;
another, be covered and obscured by the dust and dross of this
world. Although the same Sun is shining upon both, in the mirror
which is polished, pure and sanctified you may behold the Sun in
all its fullness, glory and power, revealing its majesty and effulgence;
but in the mirror which is rusted and obscured there is no
{~
+P15{~
capacity for reflection, although so far as the Sun itself is concerned
it is shining thereon and is neither lessened nor deprived.
Therefore, our duty lies in seeking to polish the mirrors of our
hearts in order that we shall become reflectors of that light and recipients
of the divine bounties which may be fully revealed through
them.
This means the oneness of the world of humanity. That is to say,
when this human body politic reaches a state of absolute unity, the
effulgence of the eternal Sun will make its fullest light and heat
manifest. Therefore, we must not make distinctions between individual
members of the human family. We must not consider any
soul as barren or deprived. Our duty lies in educating souls so that
the Sun of the bestowals of God shall become resplendent in them,
and this is possible through the power of the oneness of humanity.
The more love is expressed among mankind and the stronger the{~
power of unity, the greater will be this reflection and revelation, for
the greatest bestowal of God is love. Love is the source of all the
bestowals of God. Until love takes possession of the heart, no other
divine bounty can be revealed in it.
All the Prophets have striven to make love manifest in the hearts
of men. Jesus Christ sought to create this love in the hearts. He suffered
all difficulties and ordeals that perchance the human heart
might become the fountain source of love. Therefore, we must strive
with all our heart and soul that this love may take possession of us
so that all humanity--whether it be in the East or in the West--
may be connected through the bond of this divine affection; for we
are all the waves of one sea; we have come into being through the
same bestowal and are recipients from the same center. The lights
of earth are all acceptable, but the center of effulgence is the sun,
and we must direct our gaze to the sun. God is the Supreme Center.{~
The more we turn toward this Center of Light, the greater will be
our capacity.
In the Orient there were great differences among races and
peoples. They hated each other, and there was no association
among them. Various and divergent sects were hostile, irreconcilable.
The different races were in constant war and conflict. About
sixty years ago &Baha'u'llah appeared upon the eastern horizon. He
caused love and unity to become manifest among these antagonistic
peoples. He united them with the bond of love; their former
hatred and animosity passed away; love and unity reigned instead.
It was a dark world; it became radiant. A new springtime appeared
through Him, for the Sun of Truth had risen again. In the fields and
{~
+P16{~
meadows of human hearts variegated flowers of inner significance
were blooming, and the good fruits of the Kingdom of God became
manifest.
I have come here with this mission: that through your endeavors,
through your heavenly morals, through your devoted efforts
a perfect bond of unity and love may be established between
the East and the West so that the bestowals of God may descend
upon all and that all may be seen to be the parts of the same
tree--the great tree of the human family. For mankind may be
likened to the branches, leaves, blossoms and fruit of that tree.
The favors of God are unending, limitless. Infinite bounties
have encompassed the world. We must emulate the bounties of
God, and just as each one of them--the bounty of life, for instance--
surrounds and encompasses all, so likewise must we be
connected and blended together until each part shall become the
expression of the whole.{~
Consider: We plant a seed. A complete and perfect tree appears
from it, and from each seed of this tree another tree can be produced.
Therefore, the part is expressive of the whole, for this seed
was a part of the tree, but therein potentially was the whole tree. So
each one of us may become expressive or representative of all the
bounties of life to mankind. This is the unity of the world of humanity.
This is the bestowal of God. This is the felicity of the
human world, and this is the manifestation of the divine favor.
15 April 1912 7
Talk at Home of Mountfort Mills
327 West End Avenue, New York
{~
Compiled from Stenographic Notes by Howard MacNutt
A few days ago I arrived in New York, coming direct from
Alexandria. On a former trip I traveled to Europe, visiting Paris
and London. Paris is most beautiful in outward appearance. The
evidences of material civilization there are very great, but the
spiritual civilization is far behind. I found the people of that city
submerged and drowning in a sea of materialism. Their conversations
and discussions were limited to natural and physical phenomena,
without mention of God. I was greatly astonished. Most
of the scholars, professors and learned men proved to be materialists.
I said to them, "I am surprised and astonished that men of
such perceptive caliber and evident knowledge should still be captives
{~
+P17{~
of nature, not recognizing the self-evident Reality."
The phenomenal world is entirely subject to the rule and control
of natural law. These myriad suns, satellites and heavenly bodies
throughout endless space are all captives of nature. They cannot
transgress in a single point or particular the fixed laws which govern
the physical universe. The sun in its immensity, the ocean in its
vastness are incapable of violating these universal laws. All
phenomenal beings--the plants in their kingdom, even the animals
with their intelligence--are nature's subjects and captives.
All live within the bounds of natural law, and nature is the ruler of
all except man. Man is not the captive of nature, for although according
to natural law he is a being of the earth, yet he guides ships
over the ocean, flies through the air in airplanes, descends in submarines;
therefore, he has overcome natural law and made it subservient
to his wishes. For instance, he imprisons in an incandescent
lamp the illimitable natural energy called electricity--a
material force which can cleave mountains--and bids it give him{~
light. He takes the human voice and confines it in the phonograph
for his benefit and amusement. According to his natural power man
should be able to communicate a limited distance, but by overcoming
the restrictions of nature he can annihilate space and send
telephone messages thousands of miles. All the sciences, arts and
discoveries were mysteries of nature, and according to natural law
these mysteries should remain latent, hidden; but man has proceeded
to break this law, free himself from this rule and bring them
forth into the realm of the visible. Therefore, he is the ruler and
commander of nature. Man has intelligence; nature has not. Man
has volition; nature has none. Man has memory; nature is without
it. Man has the reasoning faculty; nature is deprived. Man has the
perceptive faculty; nature cannot perceive. It is therefore proved
and evident that man is nobler than nature.
If we accept the supposition that man is but a part of nature, we
are confronted by an illogical statement, for this is equivalent to
claiming that a part may be endowed with qualities which are absent{~
in the whole. For man who is a part of nature has perception,
intelligence, memory, conscious reflection and susceptibility,
while nature itself is quite bereft of them. How is it possible for the
part to be possessed of qualities or faculties which are absent in the
whole? The truth is that God has given to man certain powers
which are supernatural. How then can man be considered a captive
of nature? Is he not dominating and controlling nature to his own
uses more and more? Is he not the very divinity of nature? Shall we
say nature is blind, nature is not perceptive, nature is without volition
+P18{~
and not alive, and then relegate man to nature and its limitations?
How can we answer this question? How will the materialists
and scholastic atheists prove and support such a supposition? As a
matter of fact, they themselves make natural laws subservient to
their own wish and purpose. The proof is complete that in man
there is a power beyond the limitations of nature, and that power is
the bestowal of God.
In New York I find the people more endowed with spiritual
susceptibilities. They are not mere captives of nature's control; they
are rising out of the bonds and burden of captivity. For this reason I
am very happy and hopeful that, God willing, in this populous
country, in this vast continent of the West, the virtues of the world
of humanity shall become resplendent; that the oneness of human
world-power, the love of God, may enkindle the hearts, and that
international peace may hoist its standards, influencing all other
regions and countries from here. This is my hope.
{~
16 April 1912 8
Talk at Hotel Ansonia to &Baha'i Friends of New Jersey
Broadway and Seventy-third Street, New York
Notes by &Ahmad &Sohrab
Souls from the East and West have been brought together here
through the power of the Holy Spirit. Such a gathering as this
would be impossible through material means. A meeting of this
kind has never been established in New York, for here tonight we
find people from remote regions of the earth, associated with the
people of America in the utmost love and spiritual unity. This is
only possible through the power of God. Christ appeared in this
world nineteen hundred years ago to establish ties of unity and
bonds of love between the various nations and different communities.
He cemented together the sciences of Rome and the
splendors of the civilization of Greece. He also accomplished{~
affiliation between the Assyrian kingdom and the power of Egypt.
The blending of these nations in unity, love and agreement had
been impossible, but Christ through divine power established this
condition among the children of men.
A much greater difficulty confronts us today when we endeavor
to establish unity between the Orient and the Occident. &Baha'u'llah
through the power of heaven has brought the East and
the West together. Erelong we shall know that they have been
+P19{~
cemented by the power of God. The oneness of the kingdom of
humanity will supplant the banner of conquest, and all communities
of the earth will gather under its protection. No nation
with separate and restricted boundaries--such as Persia, for instance--
will exist. The United States of America will be known
only as a name. Germany, France, England, Turkey, Arabia--all
these various nations will be welded together in unity. When the
people of the future are asked, "To which nationality do you belong?"
the answer will be, "To the nationality of humanity. I am
living under the shadow of &Baha'u'llah. I am the servant of
&Baha'u'llah. I belong to the army of the Most Great Peace." The
people of the future will not say, "I belong to the nation of England,
France or Persia"; for all of them will be citizens of a universal
nationality--the one family, the one country, the one world of
humanity--and then these wars, hatreds and strifes will pass
away.
&Baha'u'llah appeared in a country which was the center of prejudice.
In that country were many different communities, religions,
sects and denominations. All the animosities of past centuries{~
existed among them. They were ready to kill each other. They considered
the killing of others who did not agree with them in religious
belief an act of worship. &Baha'u'llah established such unity
and agreement between these various communities that the
greatest love and amity are now witnessed among them.
Today the &Baha'is of the East are longing with deep desire to see
you face to face. Their highest hope and fondest wish is that the day
may come when they will be gathered together in an assembly with
you. Consider well the power that accomplished this wonderful
transformation.
The body of the human world is sick. Its remedy and healing
will be the oneness of the kingdom of humanity. Its life is the Most
Great Peace. Its illumination and quickening is love. Its happiness
is the attainment of spiritual perfections. It is my wish and hope
that in the bounties and favors of the Blessed Perfection we may
find a new life, acquire a new power and attain to a wonderful and
supreme source of energy so that the Most Great Peace of divine
intention shall be established upon the foundations of the unity of
the world of men with God. May the love of God be spread from{~
this city, from this meeting to all the surrounding countries. Nay,
may America become the distributing center of spiritual enlightenment,
and all the world receive this heavenly blessing! For
America has developed powers and capacities greater and more
wonderful than other nations. While it is true that its people have
+P20{~
attained a marvelous material civilization, I hope that spiritual
forces may animate this great body and a corresponding spiritual
civilization be established. May the inhabitants of this country become
like angels of heaven with faces turned continually toward
God. May all of them become the servants of the Omnipotent One.
May they rise from present material attainments to such a height
that heavenly illumination may stream from this center to all the
peoples of the world.
The divine Jerusalem has come down from heaven. The bride of
Zion has appeared. The voice of the Kingdom of God has been
raised. May you attain supreme capacity and magnetic attraction in
this realm of might and power--manifesting new energy and wonderful
accomplishment, for God is your Assister and Helper. The
breath of the Holy Spirit is your comforter, and the angels of
heaven surround you. I desire this power for you. Rest assured that
these bounties now overshadow you.
{~
17 April 1912 9
Talk at Hotel Ansonia
Broadway and Seventy-third Street, New York
Notes by Howard MacNutt
During my visit to London and Paris last year I had many talks
with the materialistic philosophers of Europe. The basis of all their
conclusions is that the acquisition of knowledge of phenomena is
according to a fixed, invariable law--a law mathematically exact
in its operation through the senses. For instance, the eye sees a
chair; therefore, there is no doubt of the chair's existence. The eye
looks up into the heavens and beholds the sun; I see flowers upon
this table; I smell their fragrance; I hear sounds outside, etc. 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,
+P21{~
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 criteria
according to the declarations of men are: first, sense perception;
second, reason; third, traditions; fourth, inspiration.
In Europe I told the philosophers and scientists of materialism
that the criterion of the senses is not reliable. For instance, consider
a mirror and the images reflected in it. These images have no actual
corporeal existence. Yet if you had never seen a mirror, you would
firmly insist and believe that they were real. The eye sees a mirage
upon the desert as a lake of water, but there is no reality in it. As we
stand upon the deck of a steamer, the shore appears to be moving,
yet we know the land is stationary and we are moving. The earth
was believed to be fixed and the sun revolving about it, but although
this appears to be so, the reverse is now known to be true. A
whirling torch makes a circle of fire appear before the eye, yet we
realize there is but one point of light. We behold a shadow moving
upon the ground, but it has no material existence, no substance. In
deserts the atmospheric effects are particularly productive of illusions
which deceive the eye. Once I saw a mirage in which a whole
caravan appeared traveling upward into the sky. In the far North{~
other deceptive phenomena appear and baffle human vision. Sometimes
three or four suns, called by scientists mock suns, will be
shining at the same time, whereas we know that 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 is 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
+P22{~
theologians as the avenue and standard of knowledge, we find this
source equally unreliable and unworthy of dependence. For religious
traditions are the report and record of understanding and interpretation
of the Book. By what means has this understanding,
this interpretation been reached? By the analysis of human reason.
When we read the Book of God, the faculty of comprehension by
which we form conclusions is reason. Reason is mind. If we are not
endowed with perfect reason, how can we comprehend the meanings
of the Word of God? Therefore, human reason, as already
pointed out, is by its very nature finite and faulty in conclusions. It
cannot surround the Reality Itself, the Infinite Word. Inasmuch as
the source of traditions and interpretations is human reason, and
human reason is faulty, how can we depend upon its findings for
real knowledge?
The fourth criterion I have named is inspiration through which it
is claimed the reality of knowledge is attainable. What is inspiration?
It is the influx of the human heart. But what are satanic
promptings which afflict mankind? They are the influx of the heart
also. How shall we differentiate between them? The question
arises: How shall we know whether we are following inspiration
from God or satanic promptings of the human soul? Briefly, the
point is that in the human material world of phenomena these four{~
are the only existing criteria 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 criteria 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 standards of judgment are faulty, finite.
+P23{~
17 April 1912 10
Talk at Home of Mr. and Mrs. Edward B. Kinney
780 West End Avenue, New York
Notes by John G. Grundy
In the Holy Books it is recorded that when the Sun of Truth dawns,
it will appear in the East, and its light will be reflected in the West.
Already its dawning has taken place in the East, and its signs are
appearing in the West. Its illumination shall spread rapidly and
widely in the Occident. The Sun of Truth has risen in Persia, and its
effulgence is now manifest here in America. This is the greatest
proof of its appearance in the horizon of the world, as recorded in
the heavenly Books. Praise be to God! That which is prophesied in
the Holy Books has been fulfilled.
On Sunday last at Carnegie Hall the revered soul who introduced
&Abdu'l-Baha gave voice to the statement that according to
tradition demons would appear from the land of the sunrise, but
now we find angels appearing instead. At the time this statement
was made a reply was not possible, but today we will speak of it.
The great spiritual lights have always appeared in the East. The
Blessed Perfection, &Baha'u'llah, appeared in the East. Jesus Christ
dawned upon the horizon of the East. Moses, Aaron, Joseph and{~
all the Israelitish prophets such as Jeremiah, Ezekiel, Isaiah and
others appeared from the Orient. The lights of &Muhammad and the
&Bab shone from the East. The eastern horizon has been flooded
with the effulgence of these great lights, and only from the East
have they risen to shine upon the West. Now--praise be to
God!--you are living in the dawn of a cycle when the Sun of Truth
is again shining forth from the East, illumining all regions.
The world has become a new world. The darkness of night
which has enveloped humanity is passing. A new day has dawned.
Divine susceptibilities and heavenly capacities are developing in
human souls under the training of the Sun of Truth. The capacities
of souls are different. Their conditions are various. For example,
certain minerals come from the stony regions of the earth. All are
minerals, all are produced by the same sun, but one remains a stone
while another develops the capacity of a glittering gem or jewel.
From one plot of land tulips and hyacinths grow; from another,
thorns and thistles. Each plot receives the bounty of the sunshine,
but the capacity to receive it is not the same. Therefore, it is requisite
that we must develop capacity and divine susceptibility in
order that the merciful bounty of the Sun of Truth intended for this
{~
+P24{~
age and time in which we are living may reflect from us as light
from pure crystals.
The bounties of the Blessed Perfection are infinite. We must endeavor
to increase our capacity daily, to strengthen and enlarge our
capabilities for receiving them, to become as perfect mirrors. The
more polished and clean the mirror, the more effulgent is its reflection
of the lights of the Sun of Truth. Be like a well-cultivated garden
wherein the roses and variegated flowers of heaven are growing
in fragrance and beauty. It is my hope that your hearts may become
as ready ground, carefully tilled and prepared, upon which
the divine showers of the bounties of the Blessed Perfection may
descend and the zephyrs of this divine springtime may blow with
quickening breath. Then will the garden of your hearts bring forth
its flowers of delightful fragrance to refresh the nostril of the
heavenly Gardener. Let your hearts reflect the glories of the Sun of
Truth in their many colors to gladden the eye of the divine Cultivator
Who has nourished them. Day by day become more closely
attracted in order that the love of God may illumine all those with
whom you come in contact. Be as one spirit, one soul, leaves of
one tree, flowers of one garden, waves of one ocean.
As difference in degree of capacity exists among human souls,
as difference in capability is found, therefore, individualities will
differ one from another. But in reality this is a reason for unity and
not for discord and enmity. If the flowers of a garden were all of{~
one color, the effect would be monotonous to the eye; but if the
colors are variegated, it is most pleasing and wonderful. The difference
in adornment of color and capacity of reflection among the
flowers gives the garden its beauty and charm. Therefore, although
we are of different individualities, different in ideas and of various
fragrances, let us strive like flowers of the same divine garden to
live together in harmony. Even though each soul has its own individual
perfume and color, all are reflecting the same light, all contributing
fragrance to the same breeze which blows through the
garden, all continuing to grow in complete harmony and accord.
Become as waves of one sea, trees of one forest, growing in the
utmost love, agreement and unity.
If you attain to such a capacity of love and unity, the Blessed
Perfection will shower infinite graces of the spiritual Kingdom
upon you, guide, protect and preserve you under the shadow of His
Word, increase your happiness in this world and uphold you
through all difficulties. Therefore, it is my hope that day by day
you will become more and more effulgent in the horizon of heaven,
advance nearer and nearer toward the Kingdom of &Abha, attain
+P25{~
greater and greater bounties of the Blessed Perfection. I am joyful,
for I perceive the evidences of great love among you. I go to
Chicago, and when I return I hope that love will have become infinite.
Then will it be an eternal joy to me and the friends in the
Orient.
18 April 1912 11
Talk at Home of Mr. and Mrs. Marshall L. Emery
273 West Ninetieth Street, New York
Notes by Miss Dixon
Tonight I wish to tell you something of the history of the &Baha'i
Revelation.
The Blessed Perfection, &Baha'u'llah, belonged to the nobility
of Persia. From earliest childhood He was distinguished
among His relatives and friends. They said, "This child has extraordinary
power." In wisdom, intelligence and as a source of
new knowledge, He was advanced beyond His age and superior to
His surroundings. All who knew Him were astonished at His precocity.
It was usual for them to say, "Such a child will not live,"
for it is commonly believed that precocious children do not reach
maturity. During the period of youth the Blessed Perfection did not
enter school. He was not willing to be taught. This fact is well established{~
among the Persians of &Tihran. Nevertheless, He was
capable of solving the difficult problems of all who came to Him.
In whatever meeting, scientific assembly or theological discussion
He was found, He became the authority of explanation upon intricate
and abstruse questions presented.
Until His father passed away, &Baha'u'llah did not seek position
or political station notwithstanding His connection with the government.
This occasioned surprise and comment. It was frequently
said, "How is it that a young man of such keen intelligence and
subtle perception does not seek lucrative appointments? As a matter
of fact, every position is open to him." This is an historical
statement fully attested by the people of Persia.
He was most generous, giving abundantly to the poor. None
who came to Him were turned away. The doors of His house were
open to all. He always had many guests. This unbounded generosity
was conducive to greater astonishment from the fact that He
sought neither position nor prominence. In commenting upon this
His friends said He would become impoverished, for His expenses
were many and His wealth becoming more and more limited.
+P26{~
"Why is he not thinking of his own affairs?" they inquired of
each other; but some who were wise declared, "This personage is
connected with another world; he has something sublime within
him that is not evident now; the day is coming when it will be
manifested." In truth, the Blessed Perfection was a refuge for
every weak one, a shelter for every fearing one, kind to every indigent
one, lenient and loving to all creatures.
He became well-known in regard to these qualities before the
&Bab appeared. Then &Baha'u'llah declared the &Bab's mission to be
true and promulgated His teachings. The &Bab announced that the
greater Manifestation would take place after Him and called the
Promised One "Him Whom God shall make manifest," saying
that nine years later the reality of His own mission would become
apparent. In His writings He stated that in the ninth year this expected
One would be known; in the ninth year they would attain to
all glory and felicity; in the ninth year they would advance rapidly.
Between &Baha'u'llah and the &Bab there was communication privately.
The &Bab wrote a letter containing three hundred and sixty
derivatives of the root &Baha. The &Bab was martyred in &Tabriz; and
&Baha'u'llah, exiled into &Iraq in 1852, announced Himself in
&Baghdad. For the Persian government had decided that as long as
He remained in Persia the peace of the country would be disturbed;
therefore, He was exiled in the expectation that Persia would become
quiet. His banishment, however, produced the opposite effect.
New tumult arose, and the mention of His greatness and
influence spread everywhere throughout the country. The proclamation{~
of His manifestation and mission was made in &Baghdad. He
called His friends together there and spoke to them of God.
At one point He left the city and went alone into the mountains
of &Kurdistan, where He made His abode in caves and grottoes. A
part of this time He lived in the city of &Sulaymaniyyih. Two years
passed during which neither His friends nor family knew just
where He was.
Although &Baha'u'llah was solitary, secluded and unknown in
His retirement, the report spread throughout &Kurdistan that this
was a most remarkable and learned Personage, gifted with a wonderful
power of attraction. In a short time &Kurdistan was magnetized
with His love. During this period &Baha'u'llah lived in poverty.
His garments were those of the poor and needy. His food was
that of the indigent and lowly. An atmosphere of majesty haloed
Him as the sun at midday. Everywhere He was greatly revered and
beloved.
After two years He returned to &Baghdad. Friends He had known
+P27{~
in &Sulaymaniyyih came to visit Him. They found Him in His accustomed
environment of ease and affluence and were astonished
at the appointments of One Who had lived in seclusion under such
frugal conditions in &Kurdistan.
The Persian government believed the banishment of the Blessed
Perfection from Persia would be the extermination of His Cause in
that country. These rulers now realized that it spread more rapidly.
His prestige increased; His teachings became more widely circulated.
The chiefs of Persia then used their influence to have
&Baha'u'llah exiled from &Baghdad. He was summoned to Constantinople
by the Turkish authorities. While in Constantinople He ignored
every restriction, especially the hostility of ministers of state
and clergy. The official representatives of Persia again brought
their influence to bear upon the Turkish authorities and succeeded
in having &Baha'u'llah banished from Constantinople to Adrianople,
the object being to keep Him as far away as possible from
Persia and render His communication with that country more
difficult. Nevertheless, the Cause still spread and strengthened.
Finally, they consulted together and said, "We have banished
&Baha'u'llah from place to place, but each time he is exiled his
cause is more widely extended, his proclamation increases in
power, and day by day his lamp is becoming brighter. This is due to
the fact that we have exiled him to large cities and populous centers.
Therefore, we will send him to a penal colony as a prisoner
so that all may know he is the associate of murderers, robbers and
criminals; in a short time he and his followers will perish." The
&Sultan of Turkey then banished Him to the prison of &Akka in{~
Syria.
When &Baha'u'llah arrived at &Akka, through the power of God
He was able to hoist His banner. His light at first had been a star;
now it became a mighty sun, and the illumination of His Cause expanded
from the East to the West. Inside prison walls He wrote
Epistles to all the kings and rulers of nations, summoning them to
arbitration and universal peace. Some of the kings received His
words with disdain and contempt. One of these was the &Sultan of
the Ottoman kingdom. Napoleon III of France did not reply. A
second Epistle was addressed to him. It stated, "I have written you
an Epistle before this, summoning you to the Cause of God, but
you are of the heedless. You have proclaimed that you were the
defender of the oppressed; now it hath become evident that you are
not. Nor are you kind to your own suffering and oppressed people.
Your actions are contrary to your own interests, and your kingly
pride must fall. Because of your arrogance God shortly will destroy
+P28{~
your sovereignty. France will flee away from you, and you
will be overwhelmed by a great conquest. There will be lamentation
and mourning, women bemoaning the loss of their sons."
This arraignment of Napoleon III was published and spread.
Read it and consider: one prisoner, single and solitary, without
assistant or defender, a foreigner and stranger imprisoned in the
fortress of &Akka, writing such letters to the Emperor of France and
&Sultan of Turkey. Reflect upon this: how &Baha'u'llah upraised the
standard of His Cause in prison. Refer to history. It is without
parallel. No such thing has happened before that time nor since--a
prisoner and an exile advancing His Cause and spreading His
teachings broadcast so that eventually He became powerful enough
to conquer the very king who banished Him.
His Cause spread more and more. The Blessed Perfection was a
prisoner twenty-five years. During all this time He was subjected
to the indignities and revilement of the people. He was persecuted,
mocked and put in chains. In Persia His properties were pillaged
and His possessions confiscated. First, there was banishment from
Persia to &Baghdad, then to Constantinople, then to Adrianople,
finally from Rumelia to the prison fortress of &Akka.
During His lifetime He was intensely active. His energy was
unlimited. Scarcely one night was passed in restful sleep. He bore
these ordeals, suffered these calamities and difficulties in order
that a manifestation of selflessness and service might become apparent
in the world of humanity; that the Most Great Peace should
become a reality; that human souls might appear as the angels of
heaven; that heavenly miracles would be wrought among men; that
human faith should be strengthened and perfected; that the precious,{~
priceless bestowal of God--the human mind--might be
developed to its fullest capacity in the temple of the body; and that
man might become the reflection and likeness of God, even as it
hath been revealed in the Bible, "Let us make man in our image."
Briefly, the Blessed Perfection bore all these ordeals and
calamities in order that our hearts might become enkindled and
radiant, our spirits be glorified, our faults become virtues, our ignorance
be transformed into knowledge; in order that we might attain
the real fruits of humanity and acquire heavenly graces; in
order that, although pilgrims upon earth, we should travel the road
of the heavenly Kingdom, and, although needy and poor, we might
receive the treasures of eternal life. For this has He borne these
difficulties and sorrows.
Trust all to God. The lights of God are resplendent. The blessed
+P29{~
Epistles are spreading. The blessed teachings are promulgated
throughout the East and West. Soon you will see that the heavenly
Words have established the oneness of the world of humanity. The
banner of the Most Great Peace has been unfurled, and the great
community is appearing.
19 April 1912 12
Talk at Earl Hall
Columbia University, New York
From Stenographic Notes
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
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.
+P30{~
All created things are captives of nature and subject to its laws.
They cannot transgress the control of these laws in one detail or
particular. The infinite starry worlds and heavenly bodies are nature's
obedient subjects. The earth and its myriad organisms, all
minerals, plants and animals are thralls of its dominion. But man
through the exercise of his scientific, intellectual power can rise
out of this condition, can modify, change and control nature according
to his own wishes and uses. Science, so to speak, is the
breaker of the laws of nature.
Consider, for example, that man according to natural law
should dwell upon the surface of the earth. By overcoming this law
and restriction, however, he sails in ships over the ocean, mounts
to the zenith in airplanes 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 without 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
+P31{~
component elements of the body are the same. Therefore, it is
manifest and evident that man, although in body a part of nature,
nevertheless in spirit possesses a power transcending nature; for if
he were simply a part of nature and limited to material laws, he
could possess only the things which nature embodies. God has conferred
upon and added to man a distinctive power--the faculty of
intellectual investigation into the secrets of creation, the acquisition
of higher knowledge--the greatest virtue of which is scientific
enlightenment.
This endowment is the most praiseworthy power of man, for
through its employment and exercise the betterment of the human
race is accomplished, the development of the virtues of mankind is
made possible and the spirit and mysteries of God become manifest.
Therefore, I am greatly pleased with my visit to this university.
Praise be to God that this country abounds in such institutions
of learning where the knowledge of sciences and arts may readily
be acquired.
As material and physical sciences are taught here and are constantly
unfolding in wider vistas of attainment, I am hopeful that
spiritual development may also follow and keep pace with these
outer advantages. As material knowledge is illuminating those
within the walls of this great temple of learning, so also may the
light of the spirit, the inner and divine light of the real philosophy
glorify this institution. The most important principle of divine
philosophy is the oneness of the world of humanity, the unity of
mankind, the bond conjoining East and West, the tie of love which
blends human hearts.
Therefore, it is our duty to put forth our greatest efforts and
summon all our energies in order that the bonds of unity and accord
may be established among mankind. For thousands of years we
have had bloodshed and strife. It is enough; it is sufficient. Now is{~
the time to associate together in love and harmony. For thousands
of years we have tried the sword and warfare; let mankind for a
time at least live in peace. Review history and consider how much
savagery, how much bloodshed and battle the world has witnessed.
It has been either religious warfare, political warfare or some
other clash of human interests. The world of humanity has never
enjoyed the blessing of universal peace. Year by year the implements
of warfare have been increased and perfected. Consider the
wars of past centuries; only ten, fifteen or twenty thousand at the
most were killed, but now it is possible to kill one hundred
thousand in a single day. In ancient times warfare was carried on
+P32{~
with the sword; today it is the smokeless gun. Formerly, battleships
were sailing vessels; today they are dreadnoughts. Consider
the increase and improvement in the weapons of war. God
has created us all human, and all countries of the world are parts
of the same globe. We are all His servants. He is kind and just
to all. Why should we be unkind and unjust to each other? He provides
for all. Why should we deprive one another? He protects and
preserves all. Why should we kill our fellow creatures? If this
warfare and strife be for the sake of religion, it is evident that it
violates the spirit and basis of all religion. All the divine Manifestations
have proclaimed the oneness of God and the unity of mankind.
They have taught that men should love and mutually help
each other in order that they might progress. Now if this conception
of religion be true, its essential principle is the oneness of humanity.
The fundamental truth of the Manifestations is peace. This
underlies all religion, all justice. The divine purpose is that men
should live in unity, concord and agreement and should love one
another. Consider the virtues of the human world and realize that
the oneness of humanity is the primary foundation of them all.
Read the Gospel and the other Holy Books. You will find their fundamentals
are one and the same. Therefore, unity is the essential
truth of religion and, when so understood, embraces all the virtues
of the human world. Praise be to God! This knowledge has been
spread, eyes have been opened, and ears have become attentive.
Therefore, we must endeavor to promulgate and practice the religion
of God which has been founded by all the Prophets. And the
religion of God is absolute love and unity.
19 April 1912 13
Talk at Bowery Mission
227 Bowery, New York{~
From Stenographic Notes
Tonight I am very happy, for I have come here to meet my
friends. I consider you my relatives, my companions; and I am
your comrade.
You must be thankful to God that you are poor, for Jesus Christ
has said, "Blessed are the poor." He never said, "Blessed are the
rich." He said, too, that the Kingdom is for the poor and that it is
easier for a camel to enter a needle's eye than for a rich man to enter
God's Kingdom. Therefore, you must be thankful to God that although
+P33{~
in this world you are indigent, yet the treasures of God are
within your reach; and although in the material realm you are poor,
yet in the Kingdom of God you are precious. Jesus Himself was
poor. He did not belong to the rich. He passed His time in the desert,
traveling among the poor, and lived upon the herbs of the
field. He had no place to lay His head, no home. He was exposed in
the open to heat, cold and frost--to inclement weather of all
kinds--yet He chose this rather than riches. If riches were considered
a glory, the Prophet Moses would have chosen them; Jesus
would have been a rich man. When Jesus Christ appeared, it was
the poor who first accepted Him, not the rich. Therefore, you are
the disciples of Jesus Christ; you are His comrades, for He outwardly
was poor, not rich. Even this earth's happiness does not
depend upon wealth. You will find many of the wealthy exposed to
dangers and troubled by difficulties, and in their last moments
upon the bed of death there remains the regret that they must be
separated from that to which their hearts are so attached. They
come into this world naked, and they must go from it naked. All
they possess they must leave behind and pass away solitary, alone.
Often at the time of death their souls are filled with remorse; and
worst of all, their hope in the mercy of God is less than ours. Praise
be to God! Our hope is in the mercy of God, and there is no doubt
that the divine compassion is bestowed upon the poor. Jesus Christ
said so; &Baha'u'llah said so. While &Baha'u'llah was in &Baghdad,
still in possession of great wealth, He left all He had and went alone
from the city, living two years among the poor. They were His
comrades. He ate with them, slept with them and gloried in being
one of them. He chose for one of His names the title of The Poor
One and often in His Writings refers to Himself as &Darvish, which
in Persian means poor; and of this title He was very proud. He admonished
all that we must be the servants of the poor, helpers of
the poor, remember the sorrows of the poor, associate with them;
for thereby we may inherit the Kingdom of heaven. God has not{~
said that there are mansions prepared for us if we pass our time
associating with the rich, but He has said there are many mansions
prepared for the servants of the poor, for the poor are very dear to
God. The mercies and bounties of God are with them. The rich are
mostly negligent, inattentive, steeped in worldliness, depending
upon their means, whereas the poor are dependent upon God, and
their reliance is upon Him, not upon themselves. Therefore, the
poor are nearer the threshold of God and His throne.
Jesus was a poor man. One night when He was out in the fields,
the rain began to fall. He had no place to go for shelter so He lifted
+P34{~
His eyes toward heaven, saying, "O Father! For the birds of the air
Thou hast created nests, for the sheep a fold, for the animals dens,
for the fish places of refuge, but for Me Thou hast provided no
shelter. There is no place where I may lay My head. My bed consists
of the cold ground; My lamps at night are the stars, and My
food is the grass of the field. Yet who upon earth is richer than I?
For the greatest blessing Thou hast not given to the rich and mighty
but unto Me, for Thou hast given Me the poor. To me Thou hast
granted this blessing. They are Mine. Therefore am I the richest
man on earth."
So, my comrades, you are following in the footsteps of Jesus
Christ. Your lives are similar to His life; your attitude is like unto
His; you resemble Him more than the rich do. Therefore, we will
thank God that we have been so blessed with real riches. And in
conclusion, I ask you to accept &Abdu'l-Baha as your servant.
At the end of this meeting, &Abdu'l-Baha stood at the Bowery entrance
to the Mission hall, shaking hands with four or five hundred
men and placing within each palm a piece of silver.
+P35{~
TALKS &ABDU'L-BAHA DELIVERED
IN WASHINGTON, D.C.
20 April 1912
Talk at Orient-Occident-Unity Conference
Public Library Hall, Washington, D.C.
Notes by Joseph H. Hannen
Tonight I am most happy in presenting myself before an audience
such as this. I am an Oriental and have come into the West to meet
the people of the Occident. Praise be to God! Upon the faces of
those assembled here I perceive the light of God. This I consider
an evidence of the possibility of uniting the East and the West, of
establishing a perfect bond between Persia and America--one of
the objects of this conference. For the Persians there is no government
better fitted to contribute to the development of their natural
resources and the helping of their national needs in a reciprocal alliance
than the United States of America, and for the Americans
there could be no better industrial outlet and market than the virgin
commercial soil of Persia. The mineral wealth of Persia is still latent
and untouched. It is my hope that the great American democracy
may be instrumental in developing these hidden resources and
that a bond of perfect amity and unity may be established between
the American republic and the government of Persia. May this
bond--whether material or spiritual--be well cemented. May the
material civilization of America find complete efficacy and establishment
in Persia, and may the spiritual civilization of Persia find
acceptance and response in America.
Some of the creatures of existence can live solitary and alone. A
tree, for instance, may live without the assistance and cooperation
of other trees. Some animals are isolated and lead a separate existence
away from their kind. But this is impossible for man. In his
life and being cooperation and association are essential. Through
association and meeting we find happiness and development, individual{~
and collective.
For instance, when there is intercourse and cooperation between
two villages, the advancement of each will be assured. Likewise, if
intercommunication is established between two cities, both will
benefit and progress. And if a reciprocal basis of agreement be
reached between two countries, their individual and mutual interests
will find great development. Therefore, in the unity of this
radiant assemblage I behold the link between Orient and Occident.
+P36{~
Such unity is the means and instrument of cooperation between the
various countries of the East and West. It is evident, then, that the
outcomes from this basis of agreement and accord are numberless
and unlimited. Surely there will be great harvests of results forthcoming
for Persia and America. In Persia advanced material civilization
will be established and the doors thrown open wide to
American commerce.
Above and beyond all this, a great love and fountain of affection
shall bind and blend these two remote peoples, for &Baha'u'llah has
proclaimed to the world the solidarity of nations and the oneness of
humanity. Addressing all mankind He has said, "Ye are all leaves
of one tree and the drops of one sea." The world of humanity has
been expressed by Him as a unit--as one family. It is, therefore,
hoped that the American and Persian nations may be conjoined and
united in reciprocal love. May they become one race endowed with
the same susceptibilities. May these bonds of amity and accord be
firmly established.
&Baha'u'llah passed forty years of His life in prison and exile in
order that He might upraise the banner of the oneness of the world
of men. For this He bore all these ordeals and difficulties. He was
under the dominion of &Abdu'l-Hamid. I, too, was in the prison of
&Abdu'l-Hamid until the Committee of Union and Progress hoisted
the standard of liberty and my fetters were removed. They exhibited
great kindness and love toward me. I was made free and
thereby enabled to come to this country. Were it not for the action
of this Committee, I should not be with you here tonight. Therefore,
you must all ask assistance and confirmation in behalf of this
Committee through which the liberty of Turkey was proclaimed.
Briefly, I have traveled this long distance, crossed the Atlantic
Ocean to this western continent in the desire and hope that the
strongest bond of unity may be established between America and
Persia. I know this to be your wish and purpose also and am sure of
your cooperation. We shall, therefore, offer supplication in the divine
threshold that a great love may take possession of the hearts of
men and unite the nations of the world. We will pray that the ensign
of international peace may be uplifted and that the oneness of the{~
world of humanity may be realized and accomplished. All this is
made possible and practicable through your efforts. May this
American democracy be the first nation to establish the foundation
of international agreement. May it be the first nation to proclaim
the universality of mankind. May it be the first to upraise the standard
of the Most Great Peace, and through this nation of democracy
may these philanthropic intentions and institutions be spread
+P37{~
broadcast throughout the world. Truly, this is a great and revered
nation. Here liberty has reached its highest degree. The intentions
of its people are most praiseworthy. They are, indeed, worthy of
being the first to build the Tabernacle of the Most Great Peace and
proclaim the oneness of mankind. I will supplicate God for assistance
and confirmation in your behalf.
21 April 1912 2
Talk at Studio Hall
1219 Connecticut Avenue, Washington, D.C.
Notes by Joseph H. Hannen
I have come here to visit you. With the greatest longing I have
wished to see you. Realizing it was only with great difficulty that
you could come to me and that very few could make the trip, I decided
to come to you so that all might have the pleasure of meeting.
Praise be to God! I am here, and I am looking into your faces--
faces radiant with inner beauty, hearts attracted to the Kingdom of
&Abha, spirits exhilarated through the glad tidings of God. Therefore,
I have experienced the greatest possible happiness. And
surely this happiness must be mutual, for the hearts are connected
with each other and are filled with the same vibration. The flame
and the light of love are reflected in all. Spiritual susceptibilities
and heart longings fill every heart. If we should offer a hundred
thousand thanksgivings every moment to the threshold of God for
this love which has blended the Orient and Occident, we would fail
to express our gratitude sufficiently. If all the powers of earth should
seek to bring about this love between East and West, they would
prove incapable. If they wished to establish this unity, it would
prove impossible. But &Baha'u'llah has accomplished both through
the power of the Holy Spirit, and this bond of unity through love is
indissoluble. It shall continue unto time everlasting, and day by
day its power shall increase. Erelong it shall enchain the world,
and eventually the hearts of all the nations of the world will be
brought together by its constraining clasp. The world of humanity{~
shall become the manifestation of the lights of Divinity, and the
bestowals of God shall surround all. From the standpoints of both
material and spiritual civilization extraordinary progress and development
will be witnessed. In this present cycle there will be an
evolution in civilization unparalleled in the history of the world.
The world of humanity has, heretofore, been in the stage of infancy;
+P38{~
now it is approaching maturity. Just as the individual human
organism, having attained the period of maturity, reaches its fullest
degree of physical strength and ripened intellectual faculties so that
in one year of this ripened period there is witnessed an unprecedented
measure of development, likewise the world of humanity
in this cycle of its completeness and consummation will realize an
immeasurable upward progress, and that power of accomplishment
whereof each individual human reality is the depository of
God--that outworking Universal Spirit--like the intellectual faculty,
will reveal itself in infinite degrees of perfection.
Therefore, thank ye God that ye have come into the plane of
existence in this radiant century wherein the bestowals of God are
appearing from all directions, when the doors of the Kingdom have
been opened unto you, the call of God is being raised, and the virtues
of the human world are in the process of unfoldment. The day
has come when all darkness is to be dispelled, and the Sun of Truth
shall shine forth radiantly. This time of the world may be likened to
the equinoctial in the annual cycle. For, verily, this is the spring
season of God. In the Holy Books a promise is given that the
springtime of God shall make itself manifest; Jerusalem, the Holy
City, shall descend from heaven; Zion shall leap forth and dance;
and the Holy Land shall be submerged in the ocean of divine effulgence.
At the time of the vernal equinox in the material world a wonderful
vibrant energy and new life-quickening is observed
everywhere in the vegetable kingdom; the animal and human kingdoms
are resuscitated and move forward with a new impulse. The
whole world is born anew, resurrected. Gentle zephyrs are set in
motion, wafting and fragrant; flowers bloom; the trees are in blossom,
the air temperate and delightful; how pleasant and beautiful
become the mountains, fields and meadows. Likewise, the
spiritual bounty and springtime of God quicken the world of humanity
with a new animus and vivification. All the virtues which
have been deposited and potential in human hearts are being revealed
from that Reality as flowers and blossoms from divine gardens.
It is a day of joy, a time of happiness, a period of spiritual
growth. I beg of God that this divine spiritual civilization may have
the fullest impression and effect upon you. May you become as
growing plants. May the trees of your hearts bring forth new leaves{~
and variegated blossoms. May ideal fruits appear from them in
order that the world of humanity, which has grown and developed
in material civilization, may be quickened in the bringing forth of
spiritual ideals. Just as human intellects have revealed the secrets
+P39{~
of matter and have brought forth from the realm of the invisible the
mysteries of nature, may minds and spirits, likewise, come into the
knowledge of the verities of God, and the realities of the Kingdom
be made manifest in human hearts. Then the world will be the
paradise of &Abha, the standard of the Most Great Peace will be
borne aloft, and the oneness of the world of humanity in all its beauty,
glory and significance will become apparent. And now in your
presence I wish to pray in your behalf. Let your hearts be attentive
and directed to the Kingdom of &Abha.
Prayer in Persian
It is my hope that the supplication I have offered to the Kingdom
of &Abha in your behalf may soon be answered and that its results
and effects may become manifest in your hearts and lives.
21 April 1912 3
Talk at Universalist Church
Thirteenth and L Streets, Washington, D.C.
Notes by Joseph H. Hannen
The doctrines and creed of this church, so capably expressed by its
revered minister, are truly commendable, sanctified and worthy of
praise and glorification, for these precepts are opposed to the
deep-rooted religious prejudices of the day. It is evident that prejudices
arising from adherence to religious forms and imitation of
ancestral beliefs have hindered the progress of humanity thousands
of years. How many wars and battles have been fought, how much
division, discord and hatred have been caused by this form of prejudice!
But inasmuch as this century is a century of the revelation
of reality--praise be to God!--the thoughts of men are being directed
toward the welfare and unity of humanity. Daily the mirage
of imitations is passing away, and the ocean of truth is surging
more tumultuously. All the existing nations had a divine foundation
of truth or reality originally, which was intended to be conducive
to the unity and accord of mankind, but the light of that reality
gradually became obscured. The darkness of superstitions and imitations{~
came and took its place, binding the world of humanity in
the chains and fetters of ignorance. Enmity arose among men, increasing
to such an extent that nation strove against nation in
hatred and violence. War has been a religious and political human
heritage.
+P40{~
Now it is enough! We must investigate reality. We must put
away these superstitions. It is a self-evident truth that all humanity
is the creation of God. All are His servants and under His protection.
All are recipients of His bestowals. God is kind to all His servants.
At most it is this: that some are ignorant; they must be educated
in order that they may become intelligent. Some are immature
as children; they must be aided and assisted in order that they
may become mature. Some are sick and ailing; they must be
healed. But the suffering patient must not be tested by false treatment.
The child must not be warped and hindered in its development.
The ignorant must not be restricted by censure and criticism.
We must look for the real, true remedy.
All the Prophets of God, including Jesus Christ, appeared in the
world for the education of humanity, to develop immature souls
into maturity, to transform the ignorant of mankind into the
knowing, thereby establishing love and unity through divine education
and training. The Prophets have not come to cause discord and
enmity. For God has wished all good for His servants, and he who
wishes the servants of God evil is against God; he has not obeyed
the will and emulated the example of God; he has followed Satanic
leadings and footprints. The attributes of God are love and mercy;
the attribute of Satan is hate. Therefore, he who is merciful and
kind to his fellowmen is manifesting the divine attribute, and he
who is hating and hostile toward a fellow creature is satanic. God is
absolute love, even as Jesus Christ has declared, and Satan is utter
hatred. Wherever love is witnessed, know that there is a manifestation
of God's mercy; whenever you meet hatred and enmity, know
that these are the evidences and attributes of Satan. The Prophets
have appeared in this world with the mission that human souls may
become the expressions of the Merciful, that they may be educated
and developed, attain to love and amity and establish peace and
agreement.
In the world of existence the animal is a captive of nature. Its
actions are according to the exigencies and requirements of nature.
It has no consideration or consciousness of good and evil. It simply
follows its natural instinct and inclination. The Prophets of God
have come to show man the way of righteousness in order that he
may not follow his own natural impulse but govern his action by
the light of Their precept and example. According to Their teachings
he should do that which is found to be praiseworthy by the{~
standard of reason and judgment of intellect, even though it be
opposed to his natural human inclination; and he should not do that
which is found to be unworthy by that same standard, even though
+P41{~
it be in the direction of his natural impulse and desire. Therefore,
man must follow and manifest the attributes of the Merciful.
The imperfect members of society, the weak souls in humanity,
follow their natural trend. Their lives and actions are in accord with
their natural propensities; they are captives of physical susceptibilities;
they are not in touch or in tune with the spiritual bounties.
Man has two aspects: the physical, which is subject to nature, and
the merciful or divine, which is connected with God. If the physical
or natural disposition in him should overcome the heavenly and
merciful, he is, then, the most degraded of animal beings; and if
the divine and spiritual should triumph over the human and natural,
he is, verily, an angel. The Prophets come into the world to guide
and educate humanity so that the animal nature of man may disappear
and the divinity of his powers become awakened. The divine
aspect or spiritual nature consists of the breaths of the Holy Spirit.
The second birth of which Jesus has spoken refers to the appearance
of this heavenly nature in man. It is expressed in the baptism
of the Holy Spirit, and he who is baptized by the Holy Spirit is a
veritable manifestation of divine mercy to mankind. Then he becomes
just and kind to all humanity; he entertains prejudice and ill
will toward none; he shuns no nation or people.
The foundations of the divine religions are one. If we investigate
these foundations, we discover much ground for agreement,
but if we consider the imitations of forms and ancestral beliefs, we
find points of disagreement and division; for these imitations differ,
while the sources and foundations are one and the same. That is to
say, the fundamentals are conducive to unity, but imitations are the
cause of disunion and dismemberment. Whosoever is lacking in
love for humanity or manifests hatred and bigotry toward any part
of it violates the foundation and source of his own belief and is
holding to forms and imitations. Jesus Christ declares that the sun
rises upon the evil and the good, and the rain descends upon the just
and the unjust--upon all humanity alike. Christ was a divine
mercy which shone upon all mankind, the medium for the descent
of the bounty of God, and the bounty of God is transcendent, unrestricted,
universal.
The revered minister read from the words of the Gospel, "I have
yet many things to say unto you, but ye cannot bear them now.
Howbeit when he, the Spirit of truth, is come, he will guide you
into all truth." The century has dawned when the Spirit of Truth can
reveal these verities to mankind, proclaim that very Word, establish{~
the real foundations of Christianity and deliver the nations and
peoples from the bondage of forms and imitations. The cause of
+P42{~
discord, prejudice and animosity will be removed, the basis of love
and amity be established. Therefore, all of you must strive with
heart and soul in order that enmity may disappear entirely and that
strife and hatred pass away absolutely from the midst of the human
world. You must listen to the admonition of this Spirit of Truth. You
must follow the example and footprints of Jesus Christ. Read the
Gospels. Jesus Christ was mercy itself, was love itself. He even
prayed in behalf of His executioners--for those who crucified Him
--saying, "Father, forgive them; for they know not what they do."
If they knew what they were doing, they would not have done it.
Consider how kind Jesus Christ was, that even upon the cross He
prayed for His oppressors. We must follow His example. We must
emulate the Prophets of God. We must follow Jesus Christ. We
must free ourselves from all these imitations which are the source
of darkness in the world.
I shall ask you a question: Did God create us for love or for enmity?
Did He create us for peace or discord? Surely He has created
us for love; therefore, we should live in accordance with His will.
Do not listen to anything that is prejudiced, for self-interest
prompts men to be prejudiced. They are thoughtful only of their
own will and purposes. They live and move in darkness. Consider
how many different nations and divergent religious beliefs existed
when Christ appeared. Enmity and strife prevailed among
them--Romans, Greeks, Assyrians, Egyptians--all warring and
hostile toward each other. Christ, through the breaths of the Holy
Spirit, united them, established fellowship among them so that no
trace of strife remained. Under His standard they became united
and lived in peace through His teachings. Which is preferable and
more commendable? To follow the example of Jesus Christ or to
manifest the satanic instinct? Let us strive with all our powers to
unite the East and West so that the nations of the world may be
advanced and that all may live according to the one foundation of
the religions of God. The essentials of the divine religion are one
reality, indivisible and not multiple. It is one. And when through
investigation we find it to be single, we have a basis for the oneness
of the world of humanity. I will pray for you, asking confirmation
and assistance in your behalf.
+P43{~
22 April 1912 4
Talk at Home of Mr. and Mrs. Arthur J. Parsons
1700 Eighteenth Street, NW, Washington, D.C.
Notes by Joseph H. Hannen
See how good &Baha'u'llah is to us, how great the power of His
Word! From what distant parts of the world He has brought us together
in this house and caused us to meet at this heavenly table, for
love has prepared a feast and bidden &Abdu'l-Baha to let this entertainment
be in His name. What a union of hearts and what a
confirmation of &Baha'u'llah between East and West has been established!
How His bounty has embraced all! How His favors have
been perfected for all!
When the Muslims conquered Persia, the chief of the Zoroastrian
high priests went to drink wine. According to Muslim law
wine is forbidden, and he who drinks it must be punished by
eighty-one strokes of the whip. Therefore, the Muslims arrested
the high priest and whipped him. At that time the Arabs were considered
very low and degraded by the Persians, scarcely to be accounted
as human beings. As &Muhammad was an Arab, the Persians
looked upon Him with disdain; but when the high priest saw
the evidences of a power in &Muhammad which controlled these despised
people, he cried out, "O thou Arabian &Muhammad, what
hast thou done? What hast thou done which has made thy people
arrest the chief high priest of the Zoroastrians for committing
something unlawful in thy religion?" By this circumstance the
prejudice which caused the Zoroastrian to shun the Muslim had
been overcome, for he recognized in what had happened to him the
great influence &Muhammad exercised over these people.
Today in this meeting we have an evidence of how &Baha'u'llah
through the power of the love of God has exercised a wonderful
spiritual influence throughout the world. From the remotest parts
of Persia and the Orient He has caused men to come to this table to
meet with the people of the West in the utmost love and affection,
union and harmony. Behold how the power of &Baha'u'llah has
brought the East and West together. And &Abdu'l-Baha is standing,
serving you. There is neither rod nor blow, whip nor sword; but the
power of the love of God has accomplished this.
In this world we judge a cause or movement by its progress and
development. Some movements appear, manifest a brief period of
activity, then discontinue. Others show forth a greater measure of
growth and strength, but before attaining mature development,{~
+P44{~
weaken, disintegrate and are lost in oblivion. Neither of these
mentioned are progressive and permanent.
There is still another kind of movement or cause which from a
very small, inconspicuous beginning goes forward with sure and
steady progress, gradually broadening and widening until it has
assumed universal dimensions. The &Baha'i Movement is of this
nature. For instance, when &Baha'u'llah was exiled from Persia
with &Abdu'l-Baha and the rest of His family, they traveled the
long road from &Tihran to &Baghdad, passing through many towns
and villages. During the whole of that journey and distance they
did not meet a single believer in the Cause for which they had been
banished. At that time very little was known about it in any part of
the world. Even in &Baghdad there was but one believer who had
been taught by &Baha'u'llah Himself in Persia. Later on, two or
three others appeared. You will see, therefore, that at the beginning
the Cause of &Baha'u'llah was almost unknown, but on account
of being a divine Movement it grew and developed with irresistible
spiritual power until in this day, wherever you travel--
East or West--and in whatever country you journey, you will meet
&Baha'i assemblies and institutions. This is an evidence that the
&Baha'is are spreading the blessings of unity and progressive development
throughout the world under the direction of divine guidance
and purpose, while other movements which are only temporary
in their activities and accomplishments have no real, universal
significance.
23 April 1912 5
Talk at Howard University
Washington, D.C.
Translated by Amin Banani
Today I am most happy, for I see here a gathering of the servants
of God. I see white and black sitting together. There are no whites
and blacks before God. All colors are one, and that is the color of
servitude to God. Scent and color are not important. The heart is
important. If the heart is pure, white or black or any color makes no
difference. God does not look at colors; He looks at the hearts. He
whose heart is pure is better. He whose character is better is more
pleasing. He who turns more to the &Abha Kingdom is more advanced.
In the realm of existence colors are of no importance. Observe
{~
+P45{~
in the mineral kingdom colors are not the cause of discord. In the
vegetable kingdom the colors of multicolored flowers are not the
cause of discord. Rather, colors are the cause of the adornment of
the garden because a single color has no appeal; but when you observe
many-colored flowers, there is charm and display.
The world of humanity, too, is like a garden, and humankind are
like the many-colored flowers. Therefore, different colors constitute
an adornment. In the same way, there are many colors in the
realm of animals. Doves are of many colors; nevertheless, they
live in utmost harmony. They never look at color; instead, they
look at the species. How often white doves fly with black ones. In
the same way, other birds and varicolored animals never look at
color; they look at the species.
Now ponder this: Animals, despite the fact that they lack reason
and understanding, do not make colors the cause of conflict. Why
should man, who has reason, create conflict? This is wholly unworthy
of him. Especially white and black are the descendants of
the same Adam; they belong to one household. In origin they were
one; they were the same color. Adam was of one color. Eve had
one color. All humanity is descended from them. Therefore, in
origin they are one. These colors developed later due to climates
and regions; they have no significance whatsoever. Therefore,
today I am very happy that white and black have gathered together
in this meeting. I hope this coming together and harmony reaches
such a degree that no distinctions shall remain between them, and
they shall be together in the utmost harmony and love.
But I wish to say one thing in order that the blacks may become
grateful to the whites and the whites become loving toward the
blacks. If you go to Africa and see the blacks of Africa, you will
realize how much progress you have made. Praise be to God! You
are like the whites; there are no great distinctions left. But the
blacks of Africa are treated as servants. The first proclamation of
emancipation for the blacks was made by the whites of America.
How they fought and sacrificed until they freed the blacks! Then it
spread to other places. The blacks of Africa were in complete bondage,
but your emancipation led to their freedom also--that is, the
European states emulated the Americans, and the emancipation
proclamation became universal. It was for your sake that the
whites of America made such an effort. Were it not for this effort,
universal emancipation would not have been proclaimed.
Therefore, you must be very grateful to the whites of America,
and the whites must become very loving toward you so that you
may progress in all human grades. Strive jointly to make extraordinary
{~
+P46{~
progress and mix together completely. In short, you must be
very thankful to the whites who were the cause of your freedom in
America. Had you not been freed, other blacks would not have
been freed either. Now--praise be to God!--everyone is free and
lives in tranquillity. I pray that you attain to such a degree of good
character and behavior that the names of black and white shall
vanish. All shall be called human, just as the name for a flight of
doves is dove. They are not called black and white. Likewise with
other birds.
I hope that you attain to such a high degree--and this is impossible
except through love. You must try to create love between
yourselves; and this love does not come about unless you are
grateful to the whites, and the whites are loving toward you, and
endeavor to promote your advancement and enhance your honor.
This will be the cause of love. Differences between black and
white will be completely obliterated; indeed, ethnic and national
differences will all disappear.
I am very happy to see you and thank God that this meeting is
composed of people of both races and that both are gathered in
perfect love and harmony. I hope this becomes the example of universal
harmony and love until no title remains except that of humanity.
Such a title demonstrates the perfection of the human
world and is the cause of eternal glory and human happiness. I pray
that you be with one another in utmost harmony and love and strive
to enable each other to live in comfort.
23 April 1912 6
Talk at Home of Mr. and Mrs. Arthur J. Parsons
1700 Eighteenth Street, NW, Washington, D.C.
Notes by Joseph H. Hannen
Today I have been speaking from dawn until now, yet because of
love, fellowship and desire to be with you, I have come here to
speak again briefly. Within the last few days a terrible event has
happened in the world, an event saddening to every heart and
grieving every spirit. I refer to the Titanic disaster, in which many
of our fellow human beings were drowned, a number of beautiful
souls passed beyond this earthly life. Although such an event is
indeed regrettable, we must realize that everything which happens
is due to some wisdom and that nothing happens without a reason.
Therein is a mystery; but whatever the reason and mystery, it was a
{~
+P47{~
very sad occurrence, one which brought tears to many eyes and
distress to many souls. I was greatly affected by this disaster. Some
of those who were lost voyaged on the Cedric with us as far as
Naples and afterward sailed upon the other ship. When I think of
them, I am very sad indeed. But when I consider this calamity in
another aspect, I am consoled by the realization that the worlds of
God are infinite; that though they were deprived of this existence,
they have other opportunities in the life beyond, even as Christ has
said, "In my Father's house are many mansions." They were called
away from the temporary and transferred to the eternal; they abandoned
this material existence and entered the portals of the spiritual
world. Foregoing the pleasures and comforts of the earthly, they
now partake of a joy and happiness far more abiding and real, for
they have hastened to the Kingdom of God. The mercy of God is
infinite, and it is our duty to remember these departed souls in our
prayers and supplications that they may draw nearer and nearer to
the Source itself.
These human conditions may be likened to the matrix of the
mother from which a child is to be born into the spacious outer
world. At first the infant finds it very difficult to reconcile itself to
its new existence. It cries as if not wishing to be separated from its
narrow abode and imagining that life is restricted to that limited
space. It is reluctant to leave its home, but nature forces it into this
world. Having come into its new conditions, it finds that it has
passed from darkness into a sphere of radiance; from gloomy and
restricted surroundings it has been transferred to a spacious and delightful
environment. Its nourishment was the blood of the mother;
now it finds delicious food to enjoy. Its new life is filled with
brightness and beauty; it looks with wonder and delight upon the
mountains, meadows and fields of green, the rivers and fountains,
the wonderful stars; it breathes the life-quickening atmosphere;
and then it praises God for its release from the confinement of its
former condition and attainment to the freedom of a new realm.
This analogy expresses the relation of the temporal world to the life
hereafter--the transition of the soul of man from darkness and uncertainty
to the light and reality of the eternal Kingdom. At first it is
very difficult to welcome death, but after attaining its new condition
the soul is grateful, for it has been released from the bondage
of the limited to enjoy the liberties of the unlimited. It has been
freed from a world of sorrow, grief and trials to live in a world of
unending bliss and joy. The phenomenal and physical have been
abandoned in order that it may attain the opportunities of the ideal
and spiritual. Therefore, the souls of those who have passed away
+P48{~
from earth and completed their span of mortal pilgrimage in the
Titanic disaster have hastened to a world superior to this. They
have soared away from these conditions of darkness and dim vision
into the realm of light. These are the only considerations which can
comfort and console those whom they have left behind.
Furthermore, these events have deeper reasons. Their object
and purpose is to teach man certain lessons. We are living in a day
of reliance upon material conditions. Men imagine that the great
size and strength of a ship, the perfection of machinery or the skill
of a navigator will ensure safety, but these disasters sometimes take
place that men may know that God is the real Protector. If it be the
will of God to protect man, a little ship may escape destruction,
whereas the greatest and most perfectly constructed vessel with the
best and most skillful navigator may not survive a danger such as
was present on the ocean. The purpose is that the people of the
world may turn to God, the One Protector; that human souls may
rely upon His preservation and know that He is the real safety.
These events happen in order that man's faith may be increased and
strengthened. Therefore, although we feel sad and disheartened,
we must supplicate God to turn our hearts to the Kingdom and pray
for these departed souls with faith in His infinite mercy so that, although
they have been deprived of this earthly life, they may enjoy
a new existence in the supreme mansions of the Heavenly Father.
Let no one imagine that these words imply that man should not
be thorough and careful in his undertakings. God has endowed
man with intelligence so that he may safeguard and protect himself.
Therefore, he must provide and surround himself with all that
scientific skill can produce. He must be deliberate, thoughtful and
thorough in his purposes, build the best ship and provide the most
experienced captain; yet, withal, let him rely upon God and consider
God as the one Keeper. If God protects, nothing can imperil
man's safety; and if it be not His will to safeguard, no amount of
preparation and precaution will avail.
+P49{~
23 April 1912 7
Talk to Bethel Literary Society
Metropolitan African Methodist Episcopal Church
M Street, NW, Washington, D.C.
Notes by Joseph H. Hannen
As I stand here tonight and look upon this assembly, I am reminded
curiously of a beautiful bouquet of violets gathered together in varying
colors, dark and light. This is an evidence and indication that
the United States of America is a just and free government, for I see
black and white seated together in perfect harmony and agreement.
Hearts are united. This just government makes such a meeting
possible. You should thank God continually that you enjoy the security
and protection of a government which furthers your development
and rules with impartial equity and equality toward all,
even as a father; for in the human world there is no greater blessing.
This evening I will speak to you upon scientific subjects.
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 superpower 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.
+P50{~
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 science 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
callous and indifferent mind is deaf and dead. A scientific man is a
true index and representative of humanity, for through processes
of inductive reasoning and research he is informed of all that appertains
to humanity, its status, conditions and happenings. He
studies the human body politic, understands social problems and
weaves the web and texture of civilization. In fact, science may be
likened to a mirror wherein the infinite forms and images of existing
things are revealed and reflected. It is the very foundation of all
individual and national development. Without this basis of investigation,
development is impossible. Therefore, seek with diligent
endeavor the knowledge and attainment of all that lies within the
power of this wonderful bestowal.
We have already stated that science or the attribute of scientific
penetration is supernatural and that all other blessings of God are
within the boundary of nature. What is the proof of this? All
created things except man are captives of nature. The stars and
suns swinging through infinite space, all earthly forms of life and
existence--whether mineral, vegetable or animal--come under
the dominion and control of natural law. Man through scientific
knowledge and power rules nature and utilizes her laws to do his
bidding. According to natural limitations he is a creature of earth,
restricted to life upon its surface, but through scientific utilization
of material laws he soars in the sky, sails upon the ocean and dives
beneath it. The products of his invention and discovery, so familiar
to us in daily life, were once mysteries of nature. For instance, man
has brought electricity out of the plane of the invisible into the
plane of the visible, harnessed and imprisoned that mysterious
natural agent and made it the servant of his needs and wishes.
Similar instances are many, but we will not prolong this. Man, as it
+P51{~
were, takes the sword out of nature's hand and with it for his scepter
of authority dominates nature itself. Nature is without the
crown of human faculties and attributes. Man possesses conscious
intelligence and reflection; nature does not. 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, faith, confession and
acknowledgment of God--while nature is devoid of all these. The
ideal faculties of man, including the capacity for 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
bonds 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
whites and blacks, 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
+P52{~
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 ye God! I will now pray in your behalf.
24 April 1912 8
Talk at Children's Reception
Studio Hall
1219 Connecticut Avenue, Washington, D.C.
Notes by Joseph H. Hannen
What a wonderful meeting this is! These are the children of the
Kingdom. The song we have just listened to was very beautiful in
melody and words. The art of music is divine and effective. It is the
food of the soul and spirit. Through the power and charm of music
the spirit of man is uplifted. It has wonderful sway and effect in the
hearts of children, for their hearts are pure, and melodies have
great influence in them. The latent talents with which the hearts of
these children are endowed will find expression through the
medium of music. Therefore, you must exert yourselves to make
them proficient; teach them to sing with excellence and effect. It is
incumbent upon each child to know something of music, for without
knowledge of this art the melodies of instrument and voice
cannot be rightly enjoyed. Likewise, it is necessary that the
schools teach it in order that the souls and hearts of the pupils may
become vivified and exhilarated and their lives be brightened with
enjoyment.
Today illumined and spiritual children are gathered in this
meeting. They are the children of the Kingdom. The Kingdom of
heaven is for such souls as these, for they are near to God. They
have pure hearts. They have spiritual faces. The effect of the divine
+P53{~
teachings is manifest in the perfect purity of their hearts. That is
why Christ has addressed the world, saying, "Except ye be converted,
and become as little children, ye shall not enter into the
kingdom of heaven"--that is, men must become pure in heart to
know God. The teachings have had great effect. Spiritual souls!
Tender souls! The hearts of all children are of the utmost purity.
They are mirrors upon which no dust has fallen. But this purity is
on account of weakness and innocence, not on account of any
strength and testing, for as this is the early period of their childhood,
their hearts and minds are unsullied by the world. They cannot
display any great intelligence. They have neither hypocrisy nor
deceit. This is on account of the child's weakness, whereas the
man becomes pure through his strength. Through the power of intelligence
he becomes simple; through the great power of reason
and understanding and not through the power of weakness he becomes
sincere. When he attains to the state of perfection, he will
receive these qualities; his heart becomes purified, his spirit enlightened,
his soul is sensitized and tender--all through his great
strength. This is the difference between the perfect man and the
child. Both have the underlying qualities of simplicity and sincerity
--the child through the power of weakness and the man
through the power of strength.
I pray in behalf of these children and beg confirmation and assistance
for them from the Kingdom of &Abha so that each one may
be trained under the shadow of the protection of God, each may
become like a lighted candle in the world of humanity, a tender and
growing plant in the rose garden of &Abha; that these children may
be so trained and educated that they shall give life to the world of
humanity; that they may receive insight; that they may bestow
hearing upon the people of the world; that they may sow the seeds
of eternal life and be accepted in the threshold of God; that they
may become characterized with such virtues, perfections and
qualities that their mothers, fathers and relatives will be thankful to
God, well pleased and hopeful. This is my wish and prayer.
I give you my advice, and it is this: Train these children with
divine exhortations. From their childhood instill in their hearts the
love of God so they may manifest in their lives the fear of God and
have confidence in the bestowals of God. Teach them to free themselves
from human imperfections and to acquire the divine perfections
latent in the heart of man. The life of man is useful if he attains
the perfections of man. If he becomes the center of the imperfections
of the world of humanity, death is better than life, and
nonexistence better than existence. Therefore, make ye an effort in
+P54{~
order that these children may be rightly trained and educated and
that each one of them may attain perfection in the world of humanity.
Know ye the value of these children, for they are all my children.
24 April 1912 9
Talk at Home of Mr. and Mrs. Arthur J. Parsons
1700 Eighteenth Street, NW, Washington, D.C.
Notes by Joseph H. Hannen
You are welcome this afternoon, most welcome. I am ever happy
to see you. I ask God that meeting me may be productive of results;
that it may not be like ordinary gatherings, for those who hold
meetings where groups of people assemble usually have some
interest to further. Praise be to God! I have no personal interests. I
have an interest in the Kingdom, and this is a sincere intention. I
have perfect love for you; therefore, I have traveled this long distance
to meet and greet you. I hope that these gatherings may be
productive of great results, and there is no greater result than the
love of God. There is no greater result than bonds of service in the
divine Kingdom and attainment to the good pleasure of the Lord.
Therefore, I desire that your hearts may be directed to the Kingdom
of God, that your intentions may be pure and sincere, your purposes
turned toward altruistic accomplishment unmindful of your
own welfare; nay, rather, may all your intentions center in the
welfare of humanity, and may you seek to sacrifice yourselves in
the pathway of devotion to mankind. Even as Jesus Christ forfeited
His life, may you, likewise, offer yourselves in the threshold of
sacrifice for the betterment of the world; and just as &Baha'u'llah
suffered severe ordeals and calamities nearly fifty years for you,
may you be willing to undergo difficulties and withstand catastrophes
for humanity in general. May you bear these trials and tests
most willingly and joyously, for every night is followed by a day,
and every day has a night. Every spring has an autumn, and every
autumn has its spring. The coming of a Manifestation of God is the
season of spiritual spring. For instance, the appearance of Christ
was a divine springtime. Therefore, it caused a great commotion
and vibrant movement in the world of humanity. The Sun of Reality
dawned, the cloud of mercy poured down its rain, the breezes of
providence moved, the world became a new world, mankind
reflected an extraordinary radiance, souls were educated, minds
+P55{~
were developed, intelligences became acute, and the human world
attained a new freshness of life, like unto the advent of spring.
Then gradually that spring was followed by the autumn of death
and decay. The teachings of Christ were forgotten. The Christly
bounties ceased. Divine moralities disappeared. Day ended in
night. The people became negligent and oblivious. Minds
weakened until conditions reached such a crisis that material science
rose in the ascendant. Knowledge and sciences of the Kingdom
became obsolete, the mysteries of God deepened, and the
traces of the bounties of Christ were completely obliterated. The
nations were enmeshed in superstition and blind imitation. Discord
and disagreement arose, culminating in strife, war and bloodshed.
Hearts were torn asunder in violence. Various denominations appeared,
diverse sects and creeds arose, and the whole world was
plunged into darkness.
At such a time as this &Baha'u'llah dawned from the horizon of
Persia. He reformed and renewed the fundamentals and realities of
Christ's teachings. He endured the greatest difficulties and underwent
the severest ordeals.
Praise be to God that the teachings of God are revoiced, the light
of reality has dawned again, the effulgence is increasing daily, and
the radiance is shining more gloriously in the zenith. From the
cloud of mercy a deluge is descending; the Sun of Reality is brilliant
in its eternal station. Again we are hopeful that the same
springtime may pitch its tent and that these boundless bestowals
may appear once more among us. Through your efforts and sincerity
this is made possible. If you arise in the Cause of God with divine
power, heavenly grace, the sincerity of the Kingdom, a merciful
heart and decisive intention, it is certain that the world of humanity
will be entirely illumined, the moralities of mankind will become
merciful, the foundations of the Most Great Peace will be laid, and
the oneness of the kingdom of man will become a reality. This is
the great bounty I desire for you, and I pray and supplicate the divine
threshold, imploring in your behalf.
O Thou merciful God! O Thou Who art mighty and powerful! O
Thou most kind Father! These servants have gathered together,
turning to Thee, supplicating Thy threshold, desiring Thine endless
bounties from Thy great assurance. They have no purpose save
Thy good pleasure. They have no intention save service to the
world of humanity.
O God! Make this assemblage radiant. Make the hearts merciful.
Confer the bounties of the Holy Spirit. Endow them with a
power from heaven. Bless them with heavenly minds. Increase
+P56{~
their sincerity, so that with all humility and contrition they may
turn to Thy kingdom and be occupied with service to the world of
humanity. May each one become a radiant candle. May each one
become a brilliant star. May each one become beautiful in color
and redolent of fragrance in the Kingdom of God.
O kind Father! Confer Thy blessings. Consider not our shortcomings.
Shelter us under Thy protection. Remember not our sins.
Heal us with Thy mercy. We are weak; Thou art mighty. We are
poor; Thou art rich. We are sick; Thou art the Physician. We are
needy; Thou art most generous.
O God! Endow us with Thy providence. Thou art the Powerful.
Thou art the Giver. Thou art the Beneficent.
24 April 1912 10
Talk at Home of Mrs. Andrew J. Dyer
1937 Thirteenth Street, NW, Washington, D.C.
Notes by Joseph H. Hannen
A meeting such as this seems like a beautiful cluster of precious
jewels--pearls, rubies, diamonds, sapphires. It is a source of joy
and delight. Whatever is conducive to the unity of the world of
mankind is most acceptable and praiseworthy; whatever is the
cause of discord and disunion is saddening and deplorable. Consider
the significance of unity and harmony.
This evening I will speak to you upon the subject of existence
and nonexistence, life and death. Existence is the expression and
outcome of composition and combination. Nonexistence is the expression
and outcome of division and disintegration. If we study
the forms of existence in the material universe, we find that all
created things are the result of composition. Material elements
have grouped together in infinite variety and endless forms. Each
organism is a compound; each object is an expression of elemental
affinity. We find the complex human organism simply an aggregation
of cellular structure; the tree is a composite of plant cells; the
animal, a combination and grouping of cellular atoms or units, and
so on. Existence or the expression of being is, therefore, composition;
and nonexistence is decomposition, division, disintegration.
When elements have been brought together in a certain plan
of combination, the result is the human organism; when these elements
separate and disperse, the outcome is death and nonexistence.
+P57{~
Life is, therefore, the product of composition; and death
signifies decomposition.
Likewise, in the world of minds and souls, fellowship, which is
an expression of composition, is conducive to life, whereas discord,
which is an expression of decomposition, is the equivalent of
death. Without cohesion among the individual elements which
compose the body politic, disintegration and decay must inevitably
follow and life be extinguished. Ferocious animals have no fellowship.
The vultures and tigers are solitary, whereas domestic animals
live together in complete harmony. The sheep, black and
white, associate without discord. Birds of various species and colors
wing their flight and feed together without a trace of enmity or
disagreement. Therefore, in the world of humanity it is wise and
seemly that all the individual members should manifest unity and
affinity. In the clustered jewels of the races may the blacks be as
sapphires and rubies and the whites as diamonds and pearls. The
composite beauty of humanity will be witnessed in their unity and
blending. How glorious the spectacle of real unity among mankind!
How conducive to peace, confidence and happiness if races
and nations were united in fellowship and accord! The Prophets of
God were sent into the world upon this mission of unity and agreement:
that these long-separated sheep might flock together. When
the sheep separate, they are exposed to danger, but in a flock and
under protection of the shepherd they are safe from the attack of all
ferocious enemies.
When the racial elements of the American nation unite in actual
fellowship and accord, the lights of the oneness of humanity will
shine, the day of eternal glory and bliss will dawn, the spirit of
God encompass, and the divine favors descend. Under the leadership
and training of God, the real Shepherd, all will be protected
and preserved. He will lead them in green pastures of happiness
and sustenance, and they will attain to the real goal of existence.
This is the blessing and benefit of unity; this is the outcome of love.
This is the sign of the Most Great Peace; this is the star of the oneness
of the human world. Consider how blessed this condition will
be. I pray for you and ask the confirmation and assistance of God
in your behalf.
+P58{~
25 April 1912 11
Talk to Theosophical Society
Home of Mr. and Mrs. Arthur J. Parsons
1700 Eighteenth Street, NW, Washington, D.C.
Notes by Joseph H. Hannen
The greatest power in the realm and range of human existence is
spirit--the divine breath which animates and pervades all things.
It is manifested throughout creation in different degrees or kingdoms.
In the vegetable kingdom it is the augmentative spirit or
power of growth, the animus of life and development in plants,
trees and organisms of the floral world. In this degree of its manifestation
spirit is unconscious of the powers which qualify the
kingdom of the animal. The distinctive virtue or plus of the animal
is sense perception; it sees, hears, smells, tastes and feels but is
incapable, in turn, of conscious ideation or reflection which
characterizes and differentiates the human kingdom. The animal
neither exercises nor apprehends this distinctive human power and
gift. From the visible it cannot draw conclusions regarding the invisible,
whereas the human mind from visible and known premises
attains knowledge of the unknown and invisible. For instance,
Christopher Columbus from information based upon known and
provable facts drew conclusions which led him unerringly across
the vast ocean to the unknown continent of America. Such power
of accomplishment is beyond the range of animal intelligence.
Therefore, this power is a distinctive attribute of the human spirit
and kingdom. The animal spirit cannot penetrate and discover the
mysteries of things. It is a captive of the senses. No amount of
teaching, for instance, would enable it to grasp the fact that the sun
is stationary, and the earth moves around it. Likewise, the human
spirit has its limitations. It cannot comprehend the phenomena of
the Kingdom transcending the human station, for it is a captive of
powers and life forces which have their operation upon its own
plane of existence, and it cannot go beyond that boundary.
There is, however, another Spirit, which may be termed the Divine,
to which Jesus Christ refers when He declares that man must
be born of its quickening and baptized with its living fire. Souls
deprived of that Spirit are accounted as dead, though they are possessed
of the human spirit. Jesus Christ has pronounced them dead
inasmuch as they have no portion of the Divine Spirit. He says,
"Let the dead bury their dead." In another instance He declares,
"That which is born of the flesh is flesh; and that which is born of
+P59{~
the Spirit is spirit." By this He means that souls, though alive in
the human kingdom, are nevertheless dead if devoid of this particular
spirit of divine quickening. They have not partaken of the
divine life of the higher Kingdom, for the soul which partakes of
the power of the Divine Spirit is, verily, living.
This quickening spirit emanates spontaneously from the Sun of
Truth, from the reality of Divinity, and is not a revelation or a
manifestation. It is like the rays of the sun. The rays are emanations
from the sun. This does not mean that the sun has become divisible,
that a part of the sun has come out into space. This plant beside
me has risen from the seed; therefore, it is a manifestation and unfoldment
of the seed. The seed, as you can see, has unfolded in
manifestation, and the result is this plant. Every leaf of the plant is
a part of the seed. But the reality of Divinity is indivisible, and each
individual of humankind cannot be a part of it as is often claimed.
Nay, rather, the individual realities of mankind, when spiritually
born, are emanations from the reality of Divinity, just as the flame,
heat and light of the sun are the effulgence of the sun and not a part
of the sun itself. Therefore, a spirit has emanated from the reality
of Divinity, and its effulgences have become visible in human entities
or realities. This ray and this heat are permanent. There is no
cessation in the effulgence. As long as the sun exists, the heat and
light will exist, and inasmuch as eternality is a property of Divinity,
this emanation is everlasting. There is no cessation in its outpouring.
The more the world of humanity develops, the more the
effulgences or emanations of Divinity will become revealed, just as
the stone, when it becomes polished and pure as a mirror, will reflect
in fuller degree the glory and splendor of the sun.
The mission of the Prophets, the revelation of the Holy Books,
the manifestation of the heavenly Teachers and the purpose of divine
philosophy all center in the training of the human realities so
that they may become clear and pure as mirrors and reflect the light
and love of the Sun of Reality. Therefore, I hope that--whether
you be in the East or the West--you will strive with heart and soul
in order that day by day the world of humanity may become glorified,
more spiritual, more sanctified; and that the splendor of
the Sun of Reality may be revealed fully in human hearts as in a
mirror. This is worthy of the world of mankind. This is the true
evolution and progress of humanity. This is the supreme bestowal.
Otherwise, by simple development along material lines man is not
perfected. At most, the physical aspect of man, his natural or
material conditions, may become stabilized and improved, but he
will remain deprived of the spiritual or divine bestowal. He is then
+P60{~
like a body without a spirit, a lamp without the light, an eye without
the power of vision, an ear that hears no sound, a mind incapable
of perceiving, an intellect minus the power of reason.
Man has two powers; and his development, two aspects. One
power is connected with the material world, and by it he is capable
of material advancement. The other power is spiritual, and through
its development his inner, potential nature is awakened. These
powers are like two wings. Both must be developed, for flight is
impossible with one wing. Praise be to God! Material advancement
has been evident in the world, but there is need of spiritual
advancement in like proportion. We must strive unceasingly and
without rest to accomplish the development of the spiritual nature
in man, and endeavor with tireless energy to advance humanity
toward the nobility of its true and intended station. For the body of
man is accidental; it is of no importance. The time of its disintegration
will inevitably come. But the spirit of man is essential and,
therefore, eternal. It is a divine bounty. It is the effulgence of the
Sun of Reality and, therefore, of greater importance than the physical
body.
I pray for you. You have come to visit me, and I am most grateful.
I shall ask confirmation and assistance for you from God, the
Generous, the Bestower, that you may be aided in serving the
world of humanity.
25 April 1912 12
Message to Esperantists
Home of Mr. and Mrs. Arthur J. Parsons
1700 Eighteenth Street, NW, Washington, D.C.
Notes by Joseph H. Hannen
Today the greatest need of the world of humanity is discontinuance
of the existing misunderstandings among nations. This
can be accomplished through the unity of language. Unless the
unity of languages is realized, the Most Great Peace and the oneness
of the human world cannot be effectively organized and established
because the function of language is to portray the mysteries
and secrets of human hearts. The heart is like a box, and language
is the key. Only by using the key can we open the box and
observe the gems it contains. Therefore, the question of an auxiliary
international tongue has the utmost importance. Through
this means international education and training become possible;
+P61{~
the evidence and history of the past can be acquired. The spread of
the known facts of the human world depends upon language. The
explanation of divine teachings can only be through this medium.
As long as diversity of tongues and lack of comprehension of other
languages continue, these glorious aims cannot be realized. Therefore,
the very first service to the world of man is to establish this
auxiliary international means of communication. It will become
the cause of the tranquillity of the human commonwealth. Through
it sciences and arts will be spread among the nations, and it will
prove to be the means of the progress and development of all races.
We must endeavor with all our powers to establish this international
auxiliary language throughout the world. It is my hope that it may
be perfected through the bounties of God and that intelligent men
may be selected from the various countries of the world to organize
an international congress whose chief aim will be the promotion of
this universal medium of speech.
25 April 1912 13
Talk at Home of Mr. and Mrs. Arthur J. Parsons
1700 Eighteenth Street, NW, Washington, D.C.
Notes by Joseph H. Hannen
In the world of existence the greatest bestowals of God are His
teachings. The other bounties of God are limited as regards their
benefits and provision. Human existence itself is a divine bestowal,
but it is circumscribed with limitations. Sight and hearing
are bounties of God; both are limited. And so it is with all the other
bestowals; the circle of their operation is confined, restricted,
whereas the sphere of the divine teachings is boundless. Centuries
and ages pass away, but their efficacy continues like the spirit of
life which animates the world of existence. Without the teachings
of God the world of humanity is like the animal kingdom. What
difference is there between the animal and man? The difference is
this: that the animal is not capable of apprehending the divine
teachings, whereas man is worthy of them and possesses the capacity
to understand. In the animal kingdom there is no such bestowal;
therefore, there is limited progression. At most, evolution in that
kingdom is a development of the organism. In the beginning it is
small, undeveloped; it develops, becomes larger; but its sphere of
intellectual growth is limited. Therefore, the teachings of God are
the bestowals specialized for man.
+P62{~
Although the divine teachings are truth and reality, yet with the
passage of time thick clouds envelop and obscure them. These
clouds are imitations and superstitions; they are not the fundamentals.
Then the Sun of Truth, the Word of God, arises again,
shines forth once more in the glory of its power and disperses the
enveloping darkness.
For a long time the divine precepts of the effulgent Word were
obscured by clouds of superstition and error until &Baha'u'llah appeared
upon the horizon of humanity, rent the shadows, scattered
the clouds and revealed anew the foundations of the teachings of
God.
The first teaching of &Baha'u'llah is the duty incumbent upon all
to investigate reality. What does it mean to investigate reality? It
means that man must forget all hearsay and examine truth himself,
for he does not know whether statements he hears are in accordance
with reality or not. Wherever he finds truth or reality, he
must hold to it, forsaking, discarding all else; for outside of reality
there is naught but superstition and imagination. For example,
during the days of Jesus Christ the Jews were expecting the appearance
of the Messiah, praying and beseeching God day and night
that the Promised One might appear. Why did they reject Him
when He did appear? They denied Him absolutely, refused to believe
in Him. There was no abuse and persecution which they did
not heap upon Him. They reviled Him with curses, placed a crown
of thorns upon His head, led Him through the streets in scorn and
derision and finally crucified Him. Why did they do this? Because
they did not investigate the truth or reality of Christ and were not
able to recognize Him as the Messiah of God. Had they investigated
sincerely for themselves, they would surely have believed in
Him, respected Him and bowed before Him in reverence. They
would have considered His manifestation the greatest bestowal
upon mankind. They would have accepted Him as the very Savior
of man; but, alas, they were veiled, they held to imitations of ancestral
beliefs and hearsay and did not investigate the truth of
Christ. They were submerged in the sea of superstitions and were,
therefore, deprived of witnessing that glorious bounty; they were
withheld from the fragrances or breaths of the Holy Spirit and suffered
in themselves the greatest debasement and degradation.
Reality or truth is one, yet there are many religious beliefs,
denominations, creeds and differing opinions in the world today.
Why should these differences exist? Because they do not investigate
and examine the fundamental unity, which is one and unchangeable.
If they seek reality itself, they will agree and be united;
+P63{~
for reality is indivisible and not multiple. It is evident, therefore,
that there is nothing of greater importance to mankind than
the investigation of truth.
The second teaching of &Baha'u'llah is the oneness of the world
of humanity. Every human creature is the servant of God. All have
been created and reared by the power and favor of God; all have
been blessed with the bounties of the same Sun of divine truth; all
have quaffed from the fountain of the infinite mercy of God; and all
in His estimation and love are equal as servants. He is beneficent
and kind to all. Therefore, no one should glorify himself over
another; no one should manifest pride or superiority toward
another; no one should look upon another with scorn and contempt;
and no one should deprive or oppress a fellow creature. All must be
considered as submerged in the ocean of God's mercy. We must
associate with all humanity in gentleness and kindliness. We must
love all with love of the heart. Some are ignorant; they must be
trained and educated. One is sick; he must be healed. Another is as
a child; we must assist him to attain maturity. We must not detest
him who is ailing, neither shun him, scorn nor curse him, but care
for him with the utmost kindness and tenderness. An infant must
not be treated with disdain simply because it is an infant. Our responsibility
is to train, educate and develop it in order that it may
advance toward maturity.
The third teaching or principle of &Baha'u'llah is that religion
and science are in complete agreement. Every religion which is not
in accordance with established science is superstition. Religion
must be reasonable. If it does not square with reason, it is superstition
and without foundation. It is like a mirage, which deceives
man by leading him to think it is a body of water. God has endowed
man with reason that he may perceive what is true. If we insist that
such and such a subject is not to be reasoned out and tested according
to the established logical modes of the intellect, what is the
use of the reason which God has given man? The eye is the organ of
sense by which we view the world of outer phenomena; hearing is
the faculty for distinguishing sounds; taste senses the properties of
objects, such as bitter, sweet; smell detects and differentiates
odors; touch reveals attributes of matter and perfects our communication
with the outer world; yet after all, the circle and range
of perception by the five senses is exceedingly limited. But the intellectual
faculty of man is unlimited in its sphere of action. The
eye views details perhaps a mile, but the intellect can perceive the
far East and West. The ear may hear tone modulations at one
thousand feet, but the mind of man can detect the harmonies of the
+P64{~
heavenly spheres as they swing in their courses. Mind makes
geological discoveries in subterranean depths and determines the
processes of creation in the earth's lowest strata. The sciences and
arts, all inventions, crafts, trades and their products have come
forth from the intellect of man. It is evident that within the human
organism the intellect occupies the supreme station. Therefore, if
religious belief, principle or creed is not in accordance with the intellect
and the power of reason, it is surely superstition.
At another time I shall speak further of the principles revealed in
the teachings of &Baha'u'llah.
+P65{~
TALKS &ABDU'L-BAHA DELIVERED
IN CHICAGO, WILMETTE, AND EVANSTON
30 April 1912
Talk at Public Meeting Concluding Convention of &Baha'i Temple Unity
Drill Hall, Masonic Temple, Chicago, Illinois
Notes by Joseph H. Hannen
Among the institutes of the Holy Books is that of the foundation of
places of worship. That is to say, an edifice or temple is to be built
in order that humanity might find a place of meeting, and this is to
be conducive to unity and fellowship among them. The real temple
is the very Word of God; for to it all humanity must turn, and it is
the center of unity for all mankind. It is the collective center, the
cause of accord and communion of hearts, the sign of the solidarity
of the human race, the source of eternal life. Temples are the
symbols of the divine uniting force so that when the people gather
there in the House of God they may recall the fact that the law
has been revealed for them and that the law is to unite them. They
will realize that just as this temple was founded for the unification
of mankind, the law preceding and creating it came forth in the
manifest Word. Jesus Christ, addressing Peter, said, "Thou art
Peter, and upon this rock I will build my church." This utterance
was indicative of the faith of Peter, signifying: This faith of thine,
O Peter, is the very cause and message of unity to the nations; it
shall be the bond of union between the hearts of men and the
foundation of the oneness of the world of humanity. In brief, the
original purpose of temples and houses of worship is simply that
of unity--places of meeting where various peoples, different
races and souls of every capacity may come together in order that
love and agreement should be manifest between them. That is why
&Baha'u'llah has commanded that a place of worship be built for all
the religionists of the world; that all religions, races and sects may
come together within its universal shelter; that the proclamation of
the oneness of mankind shall go forth from its open courts of
holiness--the announcement that humanity is the servant of God
and that all are submerged in the ocean of His mercy. It is the
&Mashriqu'l-Adhkar. The world of existence may be likened to this
temple and place of worship. For just as the external world is a place
where the people of all races and colors, varying faiths, denominations
and conditions come together--just as they are submerged in
the same sea of divine favors--so, likewise, all may meet under the
+P66{~
dome of the &Mashriqu'l-Adhkar and adore the one God in the same
spirit of truth; for the ages of darkness have passed away, and the
century of light has come. Ignorant prejudices are being dispelled,
and the light of unity is shining. The differences existing between
nations and peoples will soon be annulled, and the fundamentals of
the divine religions, which are no other than the oneness and solidarity
of the human race, are being established. For thousands of
years the human race has been at war. It is enough. Now let mankind,
for a time at least, consort in amity and peace. Enmity and
hatred have ruled. Let the world, for a period, exercise love. For
thousands of years the nations have denied each other, considering
each other as infidel and inferior. It is sufficient. We must now
realize that we are the servants of one God, that we turn to one
beneficent Father, live under one divine law, seek one reality and
have one desire. Thus may we live in the utmost friendship and
love, and in return the favors and bounties of God shall surround
us; the world of humanity will be reformed; mankind, enjoy a new
life; eternal light will illumine, and heavenly moralities become
manifest.
Then divine policy shall govern the world, for the divine policy
is the oneness of humanity. God is just and kind to all. He considers
all as His servants. He excludes none, and His judgments are
correct and true. No matter how complete human policy and
foresight may appear, they are imperfect. If we do not seek the
counsel of God or if we refuse to follow His dictates, it is presumptive
evidence that we are knowing and wise, whereas God is ignorant;
that we are sagacious and God is not. God forbid! We seek
shelter in His mercy for this suggestion! No matter how far the
human intelligence may advance, it is still but a drop, while divine
omniscience is the ocean. Shall we say that a drop is imbued or
endowed with qualities of which the ocean is devoid? Shall we believe
that the policy and plan of this atom of a human soul are
superior to the wisdom of the Omniscient? There is no greater ignorance
than this. Briefly, some are mere children; with the utmost
love we must educate them to make them wise. Others are sick and
ailing; we must tenderly treat them until they recover. Some have
unworthy morals; we must train them toward the standard of true
morality. Other than this we are all the servants of one God and
under the providence and protection of one Father.
These are the institutions of God and the foundations of His
temple, the &Mashriqu'l-Adhkar. The outer edifice is a symbol of
the inner. May the people be admonished thereby.
I pray in your behalf that your hearts may be enlightened with
+P67{~
the light of the love of God; that your minds may develop daily; that
your spirits may become aglow with the fire and illumination of
His glad tidings, until these divine foundations may become established
throughout the human world. The first of these institutions
and foundations is the oneness of humanity and love among mankind.
The second is the Most Great Peace. Praise be to God! This
American democracy manifests capacity, showing forth readiness
to become the standard-bearer of the Most Great Peace. May its
hosts be the hosts of the oneness of humanity. May they serve the
threshold of God and spread the message of the good pleasure of
God.
O Thou kind Lord! This gathering is turning to Thee. These
hearts are radiant with Thy love. These minds and spirits are
exhilarated by the message of Thy glad tidings. O God! Let this
American democracy become glorious in spiritual degrees even as
it has aspired to material degrees, and render this just government
victorious. Confirm this revered nation to upraise the standard of
the oneness of humanity, to promulgate the Most Great Peace, to
become thereby most glorious and praiseworthy among all the nations
of the world. O God! This American nation is worthy of Thy
favors and is deserving of Thy mercy. Make it precious and near to
Thee through Thy bounty and bestowal.
30 April 1912 2
Talk at Hull House
Chicago, Illinois
Notes by Joseph H. Hannen
When we view the world of creation, we find that all living things
may be classified under two aspects of existence. First, they possess
bodies composed of material substance common to all--
whether vegetable, animal or human. This is their point of agreement
or, as it is philosophically termed, their point of contact. Second,
they vary and differ from each other in degree and function--
that is to say, in their respective kingdoms. This is their point of
distinction and differentiation. For instance, the vegetable and
animal are alike in the fact that their bodies are composed of the
same material elements but widely different in their kingdoms and
powers. Man is like the animal in physical structure but otherwise
immeasurably separated and superior.
In the human kingdom itself there are points of contact, properties
+P68{~
common to all mankind; likewise, there are points of distinction
which separate race from race, individual from individual. If
the points of contact, which are the common properties of humanity,
overcome the peculiar points of distinction, unity is assured.
On the other hand, if the points of differentiation overcome the
points of agreement, disunion and weakness result. One of the important
questions which affect the unity and the solidarity of mankind
is the fellowship and equality of the white and colored races.
Between these two races certain points of agreement and points of
distinction exist which warrant just and mutual consideration. The
points of contact are many; for in the material or physical plane of
being, both are constituted alike and exist under the same law of
growth and bodily development. Furthermore, both live and move
in the plane of the senses and are endowed with human intelligence.
There are many other mutual qualifications. In this country,
the United States of America, patriotism is common to both races;
all have equal rights to citizenship, speak one language, receive the
blessings of the same civilization, and follow the precepts of the
same religion. In fact numerous points of partnership and agreement
exist between the two races; whereas the one point of distinction
is that of color. Shall this, the least of all distinctions, be allowed
to separate you as races and individuals? In physical bodies,
in the law of growth, in sense endowment, intelligence, patriotism,
language, citizenship, civilization and religion you are one
and the same. A single point of distinction exists--that of racial
color. God is not pleased with--neither should any reasonable or
intelligent man be willing to recognize--inequality in the races
because of this distinction.
But there is need of a superior power to overcome human prejudices,
a power which nothing in the world of mankind can withstand
and which will overshadow the effect of all other forces at
work in human conditions. That irresistible power is the love of
God. It is my hope and prayer that it may destroy the prejudice of
this one point of distinction between you and unite you all permanently
under its hallowed protection. &Baha'u'llah has proclaimed
the oneness of the world of humanity. He has caused various nations
and divergent creeds to unite. He has declared that difference
of race and color is like the variegated beauty of flowers in a garden.
If you enter a garden, you will see yellow, white, blue, red flowers
in profusion and beauty--each radiant within itself and although
different from the others, lending its own charm to them. Racial
difference in the human kingdom is similar. If all the flowers in a
+P69{~
garden were of the same color, the effect would be monotonous
and wearying to the eye.
Therefore, &Baha'u'llah hath said that the various races of humankind
lend a composite harmony and beauty of color to the
whole. Let all associate, therefore, in this great human garden even
as flowers grow and blend together side by side without discord or
disagreement between them.
30 April 1912 3
Talk at Fourth Annual Conference of the National Association
for the Advancement of Colored People
Handel Hall, Chicago, Illinois
Notes by Joseph H. Hannen
According to the words of the Old Testament God has said, "Let
us make man in our image, after our likeness." This indicates that
man is of the image and likeness of God--that is to say, the perfections
of God, the divine virtues, are reflected or revealed in the
human reality. Just as the light and effulgence of the sun when cast
upon a polished mirror are reflected fully, gloriously, so, likewise,
the qualities and attributes of Divinity are radiated from the depths
of a pure human heart. This is an evidence that man is the most
noble of God's creatures.
Each kingdom of creation is endowed with its necessary complement
of attributes and powers. The mineral possesses inherent
virtues of its own kingdom in the scale of existence. The vegetable
possesses the qualities of the mineral plus an augmentative virtue,
or power of growth. The animal is endowed with the virtues of both
the mineral and vegetable plane plus the power of intellect. The
human kingdom is replete with the perfections of all the kingdoms
below it with the addition of powers peculiar to man alone. Man is,
therefore, superior to all the creatures below him, the loftiest and
most glorious being of creation. Man is the microcosm; and the
infinite universe, the macrocosm. The mysteries of the greater
world, or macrocosm, are expressed or revealed in the lesser
world, the microcosm. The tree, so to speak, is the greater world,
and the seed in its relation to the tree is the lesser world. But the
whole of the great tree is potentially latent and hidden in the little
seed. When this seed is planted and cultivated, the tree is revealed.
Likewise, the greater world, the macrocosm, is latent and miniatured
+P70{~
in the lesser world, or microcosm, of man. This constitutes
the universality or perfection of virtues potential in mankind.
Therefore, it is said that man has been created in the image and
likeness of God.
Let us now discover more specifically how he is the image and
likeness of God and what is the standard or criterion by which he
can be measured and estimated. This standard can be no other than
the divine virtues which are revealed in him. Therefore, every man
imbued with divine qualities, who reflects heavenly moralities and
perfections, who is the expression of ideal and praiseworthy attributes,
is, verily, in the image and likeness of God. If a man possesses
wealth, can we call him an image and likeness of God? Or is
human honor and notoriety the criterion of divine nearness? Can
we apply the test of racial color and say that man of a certain
hue--white, black, brown, yellow, red--is the true image of his
Creator? We must conclude that color is not the standard and estimate
of judgment and that it is of no importance, for color is accidental
in nature. The spirit and intelligence of man is essential, and
that is the manifestation of divine virtues, the merciful bestowals
of God, the eternal life and baptism through the Holy Spirit.
Therefore, be it known that color or race is of no importance. He
who is the image and likeness of God, who is the manifestation of
the bestowals of God, is acceptable at the threshold of God--
whether his color be white, black or brown; it matters not. Man is
not man simply because of bodily attributes. The standard of divine
measure and judgment is his intelligence and spirit.
Therefore, let this be the only criterion and estimate, for this is
the image and likeness of God. A man's heart may be pure and
white though his outer skin be black; or his heart be dark and sinful
though his racial color is white. The character and purity of the
heart is of all importance. The heart illumined by the light of God is
nearest and dearest to God, and inasmuch as God has endowed
man with such favor that he is called the image of God, this is truly
a supreme perfection of attainment, a divine station which is not to
be sacrificed by the mere accident of color.
+P71{~
1 May 1912 4
Talk at Dedication of the &Mashriqu'l-Adhkar Grounds
Wilmette, Illinois
Notes by Joseph H. Hannen
The power which has gathered you here today notwithstanding the
cold and windy weather is, indeed, mighty and wonderful. It is the
power of God, the divine favor of &Baha'u'llah which has drawn you
together. We praise God that through His constraining love human
souls are assembled and associated in this way.
Thousands of &Mashriqu'l-Adhkars, dawning points of praise
and mention of God for all religionists will be built in the East and
in the West, but this, being the first one erected in the Occident, has
great importance. In the future there will be many here and
elsewhere--in Asia, Europe, even in Africa, New Zealand and
Australia--but this edifice in Chicago is of especial significance. It
has the same importance as the &Mashriqu'l-Adhkar in &Ishqabad,
Caucasus, Russia, the first one built there. In Persia there are
many; some are houses which have been utilized for the purpose,
others are homes entirely devoted to the divine Cause, and in some
places temporary structures have been erected. In all the cities of
Persia there are &Mashriqu'l-Adhkars, but the great dawning point
was founded in &Ishqabad. It possesses superlative importance because
it was the first &Mashriqu'l-Adhkar built. All the &Baha'i
friends agreed and contributed their utmost assistance and effort.
The &Afnan devoted his wealth, gave all he had to it. From such a
mighty and combined effort a beautiful edifice arose. Notwithstanding
their contributions to that building, they have assisted
the fund here in Chicago as well. The &Mashriqu'l-Adhkar in
&Ishqabad is almost completed. It is centrally located, nine avenues
leading into it, nine gardens, nine fountains; all the arrangement
and construction is according to the principle and proportion
of the number nine. It is like a beautiful bouquet. Imagine a very
lofty, imposing edifice surrounded completely by gardens of variegated
flowers, with nine avenues leading through them, nine
fountains and pools of water. Such is its matchless, beautiful design.
Now they are building a hospital, a school for orphans, a
home for cripples, a hospice and a large dispensary. God willing,
when it is fully completed, it will be a paradise.
I hope the &Mashriqu'l-Adhkar in Chicago will be like this. Endeavor
to have the grounds circular in shape. If possible, adjust and
+P72{~
exchange the plots in order to make the dimensions and boundaries
circular. The &Mashriqu'l-Adhkar cannot be triangular in shape.
It must be in the form of a circle.
2 May 1912 5
Talk at Hotel Plaza
Chicago, Illinois
Notes by Joseph H. Hannen
In this Cause consultation is of vital importance, but spiritual
conference and not the mere voicing of personal views is intended.
In France I was present at a session of the senate, but the experience
was not impressive. Parliamentary procedure should have for
its object the attainment of the light of truth upon questions presented
and not furnish a battleground for opposition and self-opinion.
Antagonism and contradiction are unfortunate and always
destructive to truth. In the parliamentary meeting mentioned, altercation
and useless quibbling were frequent; the result, mostly
confusion and turmoil; even in one instance a physical encounter
took place between two members. It was not consultation but comedy.
The purpose is to emphasize the statement that consultation must
have for its object the investigation of truth. He who expresses an
opinion should not voice it as correct and right but set it forth as a
contribution to the consensus of opinion, for the light of reality becomes
apparent when two opinions coincide. A spark is produced
when flint and steel come together. Man should weigh his opinions
with the utmost serenity, calmness and composure. Before expressing
his own views he should carefully consider the views already
advanced by others. If he finds that a previously expressed opinion
is more true and worthy, he should accept it immediately and not
willfully hold to an opinion of his own. By this excellent method he
endeavors to arrive at unity and truth. Opposition and division are
deplorable. It is better then to have the opinion of a wise, sagacious
man; otherwise, contradiction and altercation, in which varied and
divergent views are presented, will make it necessary for a judicial
body to render decision upon the question. Even a majority opinion
or consensus may be incorrect. A thousand people may hold to one
view and be mistaken, whereas one sagacious person may be right.
Therefore, true consultation is spiritual conference in the attitude
+P73{~
and atmosphere of love. Members must love each other in the spirit
of fellowship in order that good results may be forthcoming. Love
and fellowship are the foundation.
The most memorable instance of spiritual consultation was the
meeting of the disciples of Jesus Christ upon the mount after His
ascension. They said, "Jesus Christ has been crucified, and we have
no longer association and intercourse with Him in His physical
body; therefore, we must be loyal and faithful to Him, we must be
grateful and appreciate Him, for He has raised us from the dead,
He made us wise, He has given us eternal life. What shall we do to
be faithful to Him?" And so they held council. One of them said,
"We must detach ourselves from the chains and fetters of the world;
otherwise, we cannot be faithful." The others replied, "That is
so." Another said, "Either we must be married and faithful to our
wives and children or serve our Lord free from these ties. We cannot
be occupied with the care and provision for families and at the
same time herald the Kingdom in the wilderness. Therefore, let
those who are unmarried remain so, and those who have married
provide means of sustenance and comfort for their families and then
go forth to spread the message of glad tidings." There were no dissenting
voices; all agreed, saying, "That is right." A third disciple
said, "To perform worthy deeds in the Kingdom we must be
further self-sacrificing. From now on we should forego ease and
bodily comfort, accept every difficulty, forget self and teach the
Cause of God." This found acceptance and approval by all the others.
Finally a fourth disciple said, "There is still another aspect to
our faith and unity. For Jesus' sake we shall be beaten, imprisoned
and exiled. They may kill us. Let us receive this lesson now. Let us
realize and resolve that though we are beaten, banished, cursed, spat
upon and led forth to be killed, we shall accept all this joyfully, loving
those who hate and wound us." All the disciples replied, "Surely
we will--it is agreed; this is right." Then they descended from
the summit of the mountain, and each went forth in a different direction
upon his divine mission.
This was true consultation. This was spiritual consultation and
not the mere voicing of personal views in parliamentary opposition
and debate.
+P74{~
2 May 1912 6
Talk to Federation of Women's Clubs
Hotel La Salle, Chicago, Illinois
Notes by Joseph H. Hannen
One of the functions of the sun is to quicken and reveal the hidden
realities of the kingdoms of existence. Through the light and heat
of the great central luminary, all that is potential in the earth is
awakened and comes forth into the realm of the visible. The fruit
hidden in the tree appears upon its branches in response to the
power of the sun; man and all other organisms live, move and have
their being under its developing rays; nature is resplendent with
countless evolutionary forms through its pervading impulse--so
that we can say a function of the sun is the revelation of the mysteries
and creative purposes hidden within the phenomenal world.
The outer sun is a sign or symbol of the inner and ideal Sun of
Truth, the Word of God. Inasmuch as this is the century of light, it
is evident that the Sun of Reality, the Word, has revealed itself to
all humankind. One of the potentialities hidden in the realm of humanity
was the capability or capacity of womanhood. Through the
effulgent rays of divine illumination the capacity of woman has become
so awakened and manifest in this age that equality of man
and woman is an established fact. In past ages woman was
wronged and oppressed. This was especially the case in Asia and
Africa. In certain parts of Asia women were not considered as
members of humankind. They were looked upon as inferior, unworthy
creatures, subordinate and subject to man. A certain people
known as the &Nusayris held to the belief for a long period that
woman was the incarnation of the evil spirit, or Satan, and that man
alone was the manifestation of God, the Merciful. At last this century
of light dawned, the realities shone forth, and the mysteries
long hidden from human vision were revealed. Among these revealed
realities was the great principle of the equality of man and
woman, which is now finding recognition throughout the whole
world--America, Europe and the Orient.
History records the appearance in the world of women who have
been signs of guidance, power and accomplishment. Some were
notable poets, some philosophers and scientists, others courageous
upon the field of battle. &Qurratu'l-'Ayn, a &Baha'i, was a poetess.
She discomfited the learned men of Persia by her brilliancy
and fervor. When she entered a meeting, even the learned were silent.
She was so well versed in philosophy and science that those in
+P75{~
her presence always considered and consulted her first. Her courage
was unparalleled; she faced her enemies fearlessly until she
was killed. She withstood a despotic king, the &Shah of Persia, who
had the power to decree the death of any of his subjects. There was
not a day during which he did not command the execution of some.
This woman singly and alone withstood such a despot until her last
breath, then gave her life for her faith.
Consider the mysteries revealed during the last half century, all
due to the effulgence of the Sun of Reality, which has been so
gloriously manifested in this age and cycle. In this day man must
investigate reality impartially and without prejudice in order to reach
the true knowledge and conclusions. What, then, constitutes the
inequality between man and woman? Both are human. In powers
and function each is the complement of the other. At most it is this:
that woman has been denied the opportunities which man has so
long enjoyed, especially the privilege of education. But even this is
not always a shortcoming. Shall we consider it an imperfection and
weakness in her nature that she is not proficient in the school of
military tactics, that she cannot go forth to the field of battle and
kill, that she is not able to handle a deadly weapon? Nay, rather, is
it not a compliment when we say that in hardness of heart and
cruelty she is inferior to man? The woman who is asked to arm herself
and kill her fellow creatures will say, "I cannot." Is this to be
considered a fault and lack of qualification as man's equal? Yet be
it known that if woman had been taught and trained in the military
science of slaughter, she would have been the equivalent of man
even in this accomplishment. But God forbid! May woman never
attain this proficiency; may she never wield weapons of war, for
the destruction of humanity is not a glorious achievement. The upbuilding
of a home, the bringing of joy and comfort into human
hearts are truly glories of mankind. Let not a man glory in this, that
he can kill his fellow creatures; nay, rather, let him glory in this,
that he can love them.
When we consider the kingdoms of existence below man, we
find no distinction or estimate of superiority and inferiority between
male and female. Among the myriad organisms of the vegetable
and animal kingdoms sex exists, but there is no differentiation
whatever as to relative importance and value in the equation of
life. If we investigate impartially, we may even find species in
which the female is superior or preferable to the male. For instance,
there are trees such as the fig, the male of which is fruitless
while the female is fruitful. The male of the date palm is valueless
while the female bears abundantly. Inasmuch as we find no ground
+P76{~
for distinction or superiority according to the creative wisdom in
the lower kingdoms, is it logical or becoming of man to make such
distinction in regard to himself? The male of the animal kingdom
does not glory in its being male and superior to the female. In fact,
equality exists and is recognized. Why should man, a higher and
more intelligent creature, deny and deprive himself of this equality
the animals enjoy? His surest index and guide as to the creative
intention concerning himself are the conditions and analogies of
the kingdoms below him where equality of the sexes is fundamental.
The truth is that all mankind are the creatures and servants of
one God, and in His estimate all are human. Man is a generic term
applying to all humanity. The biblical statement "Let us make man
in our image, after our likeness" does not mean that woman was
not created. The image and likeness of God apply to her as well. In
Persian and Arabic there are two distinct words translated into English
as man: one meaning man and woman collectively, the other
distinguishing man as male from woman the female. The first word
and its pronoun are generic, collective; the other is restricted to the
male. This is the same in Hebrew.
To accept and observe a distinction which God has not intended
in creation is ignorance and superstition. The fact which is to be
considered, however, is that woman, having formerly been deprived,
must now be allowed equal opportunities with man for
education and training. There must be no difference in their education.
Until the reality of equality between man and woman is fully
established and attained, the highest social development of mankind
is not possible. Even granted that woman is inferior to man in
some degree of capacity or accomplishment, this or any other distinction
would continue to be productive of discord and trouble.
The only remedy is education, opportunity; for equality means
equal qualification. In brief, the assumption of superiority by man
will continue to be depressing to the ambition of woman, as if her
attainment to equality was creationally impossible; woman's aspiration
toward advancement will be checked by it, and she will
gradually become hopeless. On the contrary, we must declare that
her capacity is equal, even greater than man's. This will inspire her
with hope and ambition, and her susceptibilities for advancement
will continually increase. She must not be told and taught that she
is weaker and inferior in capacity and qualification. If a pupil is
told that his intelligence is less than his fellow pupils, it is a very
great drawback and handicap to his progress. He must be encouraged
+P77{~
to advance by the statement, "You are most capable, and if
you endeavor, you will attain the highest degree."
It is my hope that the banner of equality may be raised throughout
the five continents where as yet it is not fully recognized and
established. In this enlightened world of the West woman has advanced
an immeasurable degree beyond the women of the Orient.
And let it be known once more that until woman and man recognize
and realize equality, social and political progress here or anywhere
will not be possible. For the world of humanity consists of two
parts or members: one is woman; the other is man. Until these two
members are equal in strength, the oneness of humanity cannot be
established, and the happiness and felicity of mankind will not be a
reality. God willing, this is to be so.
2 May 1912 7
Talk at &Baha'i Women's Reception
Hotel La Salle, Chicago, Illinois
Notes by Joseph H. Hannen
When we look upon the kingdoms of creation below man, we find
three forms or planes of existence which await education and development.
For instance, the function of a gardener is to till the soil
of the mineral kingdom and plant a tree which under his training
and cultivation will attain perfection of growth. If it be wild and
fruitless, it may be made fruitful and prolific by grafting. If small
and unsightly, it will become lofty, beautiful and verdant under the
gardener's training, whereas a tree bereft of his cultivation retrogresses
daily, its fruit grows acrid and bitter as the trees of the
jungle, or it may become entirely barren and bereft of its fruitage.
Likewise, we observe that animals which have undergone training
in their sphere of limitation will progress and advance unmistakably,
become more beautiful in appearance and increase in intelligence.
For instance, how intelligent and knowing the Arabian
horse has become through training, even how polite this horse has
become through education. As to the human world: It is more in
need of guidance and education than the lower creatures. Reflect
upon the vast difference between the inhabitants of Africa and
those of America. Here the people have been civilized and uplifted;
there they are in the utmost and abject state of savagery.
What is the cause of their savagery and the reason of your civilization?
+P78{~
It is evident that this difference is due to education and the
lack of education. Consider, then, the effectiveness of education in
the human kingdom. It makes the ignorant wise, the tyrant merciful,
the blind seeing, the deaf attentive, even the imbecile intelligent.
How vast this difference. How wide the chasm which separates
the educated man from the man who lacks teaching and
training. This is the effect when the teacher is merely an ordinary
teacher.
But--praise be to God!--your Teacher and Instructor is
&Baha'u'llah. He is the Educator of the Orient and Occident. He is
the Teacher of the very world of divinity and spirituality, the Sun
of Truth, the Word of God. The lights of His education are radiating
even as the sun. See what it has accomplished, how it is developing
all humanity so that I, a Persian, have come to this meeting of revered
souls upon the American continent and am standing here expounding
to you in the greatest love. This is through the training of
&Baha'u'llah, which can unite and has united these hearts. In this
way it has enlightened the world. Even so it has breathed the spirit
of God into men. Even so it has resuscitated the hearts of men.
Therefore, praise be to God that you have been brought under
the education of this One Who is the very Sun of Reality and Who is
shining resplendently upon all humankind, endowing all with a life
that is everlasting.
Praise be to God a thousand times!
2 May 1912 8
Talk at Hotel Plaza
Chicago, Illinois
Notes by Marzieh Moss
This morning the city is enveloped in fog and mist. How beautiful
is a city brilliant with sunshine. Just as these mists and vapors conceal
the phenomenal sun, so human imaginations obscure the Sun
of Truth. Consider the radiant glory of the great solar center of our
planetary system: how wonderful the sight, how its splendor illumines
vision until clouds and mists veil it from the eye. In the
same way, the Sun of Truth becomes veiled and hidden by the
superstitions and imaginations of human minds. When the sun
rises, no matter from what dawning point on the horizon it
appears--northeast, east, southeast--the haze and mists disperse,
and we have clear vision of its glory mounting to the zenith. Similarly,
+P79{~
the nations have been directed to the dawning points of the
Sun of Reality, each to a particular rising place from which the
light of religion has become manifest; but after a time the dawning
point has become the object of worship instead of the Sun itself,
which is ever one Sun and stationary in the heavens of the divine
Will. Differences have arisen because of this, causing clouds and
darkness to overshadow again the glorious luminary of Reality.
When the mists and darkness of superstition and prejudice are dispersed,
all will see the Sun aright and alike. Then will all nations
become as one in its radiance.
Inasmuch as these clouds and human vapors of superstition hide
the light of the spiritual Sun, we must put forth our utmost endeavor
to dispel them. May we unite in this and be enlightened to
accomplish it, for the Sun is one and its radiance and bounty universal.
All the inhabitants of earth are recipients of the bounty of
the one phenomenal sun, and none are preferred above others; so,
likewise, all receive the heavenly bestowals of the Word of God;
none are specialized as favorites; all are under its protection and
universal effulgence. Human strife and religious disagreement
complex and disfigure the simple purity and beauty of the divine
Cause until clouds obscure the light of reality and disunion results.
Therefore, make use of intelligence and reason so that you may
dispel these dense clouds from the horizon of human hearts and all
hold to the one reality of all the Prophets. It is most certain that if
human souls exercise their respective reason and intelligence upon
the divine questions, the power of God will dispel every difficulty,
and the eternal realities will appear as one light, one truth, one
love, one God and a peace that is universal.
2 May 1912 9
Talk at Hotel Plaza
Chicago, Illinois
Notes by Henrietta C. Wagner
When we carefully investigate the kingdoms of existence and observe
the phenomena of the universe about us, we discover the absolute
order and perfection of creation. The dull minerals in their
affinities, plants and vegetables with power of growth, animals in
their instinct, man with conscious intellect and the heavenly orbs
moving obediently through limitless space are all found subject to
universal law, most complete, most perfect. That is why a wise
+P80{~
philosopher has said, "There is no greater or more perfect system
of creation than that which already exists." The materialists and
atheists declare that this order and symmetry is due to nature and its
forces; that composition and decomposition which constitute life
and existence are exigencies of nature; that man himself is an exigency
of nature; that nature rules and governs creation; and that all
existing things are captives of nature. Let us consider these statements.
Inasmuch as we find all phenomena subject to an exact
order and under control of universal law, the question is whether
this is due to nature or to divine and omnipotent rule. The materialists
believe that it is an exigency of nature for the rain to fall
and that unless rain fell the earth would not become verdant. They
reason that if clouds cause a downpour, if the sun sends forth heat
and light and the earth is endowed with capacity, vegetation must
inevitably follow; therefore, plant life is a property of these natural
forces and is a sign of nature; just as combustion is the natural property
of fire, therefore, fire burns, and we cannot conceive of fire
without its burning.
In reply to these statements we say that from the premises advanced
by materialists, the conclusions are drawn that nature is the
ruler and governor of existence and that all virtues and perfections
are natural exigencies and outcomes. Furthermore, it follows that
man is but a part or member of that whereof nature is the whole.
Man possesses certain virtues of which nature is deprived. He
exercises volition; nature is without will. For instance, an exigency
of the sun is the giving of light. It is controlled--it cannot do otherwise
than radiate light--but it is not volitional. An exigency of
the phenomenon of electricity is that it is revealed in sparks and
flashes under certain conditions, but it cannot voluntarily furnish
illumination. An exigency or property of water is humidity; it cannot
separate itself from this property by its own will. Likewise, all
the properties of nature are inherent and obedient, not volitional;
therefore, it is philosophically predicated that nature is without
volition and innate perception. In this statement and principle we
agree with the materialists. But the question which presents food
for reflection is this: How is it that man, who is a part of the universal
plan, is possessed of certain qualities whereof nature is devoid?
Is it conceivable that a drop should be imbued with qualities of
which the ocean is completely deprived? The drop is a part; the
ocean is the whole. Could there be a phenomenon of combustion or
illumination which the great luminary the sun itself did not manifest?
Is it possible for a stone to possess inherent properties of
which the aggregate mineral kingdom is lacking? For example,
+P81{~
could the fingernail which is a part of human anatomy be endowed
with cellular properties of which the brain is deprived?
Man is intelligent, instinctively and consciously intelligent;
nature is not. Man is fortified with memory; nature does not possess
it. Man is the discoverer of the mysteries of nature; nature is
not conscious of those mysteries herself. It is evident, therefore, that
man is dual in aspect: as an animal he is subject to nature, but in his
spiritual or conscious being he transcends the world of material
existence. His spiritual powers, being nobler and higher, possess
virtues of which nature intrinsically has no evidence; therefore,
they triumph over natural conditions. These ideal virtues or powers
in man surpass or surround nature, comprehend natural laws and
phenomena, penetrate the mysteries of the unknown and invisible
and bring them forth into the realm of the known and visible. All
the existing arts and sciences were once hidden secrets of nature.
By his command and control of nature man took them out of the
plane of the invisible and revealed them in the plane of visibility,
whereas according to the exigencies of nature these secrets should
have remained latent and concealed. According to the exigencies
of nature electricity should be a hidden, mysterious power; but the
penetrating intellect of man has discovered it, taken it out of the
realm of mystery and made it an obedient human servant. In his
physical body and its functions man is a captive of nature; for instance,
he cannot continue his existence without sleep, an exigency
of nature; he must partake of food and drink, which nature
demands and requires. But in his spiritual being and intelligence
man dominates and controls nature, the ruler of his physical being.
Notwithstanding this, contrary opinions and materialistic views
are set forth which would relegate man completely to physical
subservience to nature's laws. This is equivalent to saying that the
comparative degree exceeds the superlative, that the imperfect includes
the perfect, that the pupil surpasses the teacher--all of
which is illogical and impossible. When it is clearly manifest and
evident that the intelligence of man, his constructive faculty, his
power of penetration and discovery transcend nature, how can we
say he is nature's thrall and captive? This would indicate that man
is deprived of the bounties of God, that he is retrograding toward
the station of the animal, that his keen superintelligence is without
function and that he estimates himself as an animal, without distinction
between his own and the animal's kingdom.
I was once conversing with a famous philosopher of the
materialistic school in Alexandria. He was strongly opinionated
upon the point that man and the other kingdoms of existence are
+P82{~
under the control of nature and that, after all, man is only a social
animal, often very much of an animal. When he was discomfited in
argument, he said impetuously, "I see no difference between myself
and the donkey, and I am not willing to admit distinctions
which I cannot perceive." &Abdu'l-Baha replied, "No, I consider
you quite different and distinct; I call you a man and the donkey but
an animal. I perceive that you are highly intelligent, whereas the
donkey is not. I know that you are well versed in philosophy, and I
also know that the donkey is entirely deficient in it; therefore, I am
not willing to accept your statement."
Consider the lady beside me who is writing in this little book. It
seems a very trifling, ordinary matter; but upon intelligent reflection
you will conclude that what has been written presupposses and
proves the existence of a writer. These words have not written
themselves, and these letters have not come together of their own
volition. It is evident there must be a writer.
And now consider this infinite universe. Is it possible that it
could have been created without a Creator? Or that the Creator and
cause of this infinite congeries of worlds should be without intelligence?
Is the idea tenable that the Creator has no comprehension of
what is manifested in creation? Man, the creature, has volition and
certain virtues. Is it possible that his Creator is deprived of these?
A child could not accept this belief and statement. It is perfectly evident
that man did not create himself and that he cannot do so. How
could man of his own weakness create such a mighty being? Therefore,
the Creator of man must be more perfect and powerful than
man. If the creative cause of man be simply on the same level with
man, then man himself should be able to create, whereas we know
very well that we cannot create even our own likeness. Therefore,
the Creator of man must be endowed with superlative intelligence
and power in all points that creation involves and implies. We are
weak; He is mighty, because, were He not mighty, He could not
have created us. We are ignorant; He is wise. We are poor; He is
rich. Otherwise, He would have been incapable of our creation.
Among the proofs of the existence of a divine power is this: that
things are often known by their opposites. Were it not for darkness,
light could not be sensed. Were it not for death, life could not be
known. If ignorance did not exist, knowledge would not be a reality.
It is necessary that each should exist in order that the other
should have reality. Night and day must be in order that each may
be distinguished. Night itself is an indication and evidence of day
which follows, and day itself indicates the coming night. Unless
+P83{~
night were a reality, there could not be day. Were it not for death,
there could be no life. Things are known by their opposites.
Therefore, our weakness is an evidence that there is might; our
ignorance proves the reality of knowledge; our need is an indication
of supply and wealth. Were it not for wealth, this need would
not exist; were it not for knowledge, ignorance would be unknown;
were it not for power, there would be no impotence. In other
words, demand and supply is the law, and undoubtedly all virtues
have a center and source. That source is God, from Whom all these
bounties emanate.
3 May 1912 10
Talk at Hotel Plaza
Chicago, Illinois
Notes by Marzieh Moss
I was in the Orient, and from the Orient to this part of the world is a
long distance. Travel is difficult, especially difficult for me on account
of my infirmities of body, increased by forty years in prison.
My physical powers are weak; it is the power of will that sustains
me. Realize from this how great has been my exertion and how
strong my purpose in accomplishing this journey through the will of
God. May it be the cause of great illumination in the Occident.
In this western world with its stimulating climate, its capacities
for knowledge and lofty ideals, the message of peace should be
easily spread. The people are not so influenced by imitations and
prejudices, and through their comprehension of the real and unreal
they should attain the truth. They should become leaders in the effort
to establish the oneness of humankind. What is higher than this
responsibility? In the Kingdom of God no service is greater, and in
the estimation of the Prophets, including Jesus Christ, there is no
deed so estimable.
Yet even now warfare prevails. Envy and hatred have arisen
between nations. But because I find the American nation so capable
of achievement and this government the fairest of western
governments, its institutions superior to others, my wish and hope is
that the banner of international reconciliation may first be raised on
this continent and the standard of the Most Great Peace be unfurled
here. May the American people and their government unite in their
efforts in order that this light may dawn from this point and spread
+P84{~
to all regions, for this is one of the greatest bestowals of God. In
order that America may avail herself of this opportunity, I beg that
you strive and pray with heart and soul, devoting all your energies
to this end: that the banner of international peace may be upraised
here and that this democracy may be the cause of the cessation of
warfare in all other countries.
Observe what is taking place in Tripoli: men cutting each other
into pieces, bombardment from the sea, attacks from the land and
the hail of dynamite from the very heaven itself. The contending
armies are thirsting for each other's blood. How they can do this is
inconceivable. They have fathers, mothers, children; they are
human. What of their wives and families? Think of their anguish
and suffering. How unjust, how terrible! Human beings should
prevent and forbid this. These kings, rulers and chieftains should
strive for the good of their subjects instead of their destruction.
These shepherds should bring their sheep within the fold, comfort
them and give them pasture instead of death and slaughter.
I supplicate the divine Kingdom and ask that you may be instrumental
in establishing the great peace in this country and that
this government and nation may spread it to all the world.
3 May 1912 11
Talk at Hotel Plaza
Chicago, Illinois
Notes by Marzieh Moss
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 semicivilized
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 the lowest levels
+P85{~
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 will be exceedingly intelligent and progressive, some
of mediocre ability, others limited and incapable. One may become
a learned professor, while another under the same course of
education proves dull and stupid. From all standpoints the opportunities
have been equal, but the results and outcomes vary from
the highest to lowest degree of advancement. It is evident, therefore,
that mankind differs in natal capacity and intrinsic intellectual
endowment. Nevertheless, although capacities are not the
same, every member of the human race is capable of education.
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 bore testimony that religious beliefs
exercise an extraordinary effect upon the problems of civilization.
In substance he said, "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.
+P86{~
These people have praiseworthy morals, even though they may be
illiterate."
The purpose of this is to show that the holy Manifestations of
God, the divine Prophets, are the first Teachers of the human race.
They are universal Educators, and the fundamental principles they
have laid down are the causes and factors of the advancement of
nations. Forms and imitations which creep in afterward are not
conducive to that progress. On the contrary, these are destroyers of
human foundations established by the heavenly Educators. These
are clouds which obscure the Sun of Reality. If you reflect upon the
essential teachings of Jesus, you will realize that they are the light
of the world. Nobody can question their truth. They are the very
source of life and the cause of happiness to the human race. The
forms and superstitions which appeared and obscured the light did
not affect the reality of Christ. For example, Jesus Christ said,
"Put up thy sword into the sheath." The meaning is that warfare is
forbidden and abrogated; but consider the Christian wars which
took place afterward. Christian hostility and inquisition spared not
even the learned; he who proclaimed the revolution of the earth
was imprisoned; he who announced the new astronomical system
was persecuted as a heretic; scholars and scientists became objects
of fanatical hatred, and many were killed and tortured. How do
these actions conform with the teachings of Jesus Christ, and what
relation do they bear to His own example? For Christ declared,
"Love your enemies, ... and pray for them which ... persecute
you; that you may be the children of your Father which is in
heaven: for he maketh his sun to rise on the evil and on the good,
and sendeth rain on the just and on the unjust." How can hatred,
hostility and persecution be reconciled with Christ and His teachings?
Therefore, there is need of turning back to the original foundation.
The fundamental principles of the Prophets are correct and
true. The imitations and superstitions which have crept in are at
wide variance with the original precepts and commands. &Baha'u'llah
has revoiced and reestablished the quintessence of the teachings
of all the Prophets, setting aside the accessories and purifying
religion from human interpretation. He has written a book entitled
the Hidden Words. The preface announces that it contains the essences
of the words of the Prophets of the past, clothed in the garment
of brevity, for the teaching and spiritual guidance of the
people of the world. Read it that you may understand the true
foundations of religion and reflect upon the inspiration of the Messengers
of God. It is light upon light.
+P87{~
We must not look for truth in the deeds and actions of nations;
we must investigate truth at its divine source and summon all mankind
to unity in reality itself.
4 May 1912 12
Talk to Theosophical Society
Northwestern University Hall, Evanston, Illinois
Notes by Marzieh Moss
I am very happy in being present at this meeting. Praise be to God!
I see before me the faces of those who are endowed with capacity to
know and who desire to investigate truth. This is conducive to the
greatest joy.
According to divine philosophy there are two important and
universal conditions in the world of material phenomena: one
which concerns life, the other concerning death; one relative to
existence, the other nonexistence; one manifest in composition,
the other in decomposition. Some define existence as the expression
of reality or being and nonexistence as nonbeing, imagining
that death is annihilation. This is a mistaken idea, for total annihilation
is an impossibility. At most, composition is ever subject to
decomposition or disintegration--that is to say, existence implies
the grouping of material elements in a form or body, and nonexistence
is simply the decomposing of these groupings. This is the law
of creation in its endless forms and infinite variety of expression.
Certain elements have formed the composite creature man. This
composite association of the elements in the form of a human body
is, therefore, subject to disintegration, which we call death, but
after disintegration the elements themselves persist unchanged.
Therefore, total annihilation is an impossibility, and existence can
never become nonexistence. This would be equivalent to saying
that light can become darkness, which is manifestly untrue and impossible.
As existence can never become nonexistence, there is no
death for man; nay, rather, man is everlasting and ever-living. The
rational proof of this is that the atoms of the material elements are
transferable from one form of existence to another, from one degree
and kingdom to another, lower or higher. For example, an
atom of the soil or dust of earth may traverse the kingdoms from
mineral to man by successive incorporations into the bodies of the
organisms of those kingdoms. At one time it enters into the formation
of the mineral or rock; it is then absorbed by the vegetable
+P88{~
kingdom and becomes a constituent of the body and fibre of a tree;
again it is appropriated by the animal, and at a still later period is
found in the body of man. Throughout these degrees of its traversing
the kingdoms from one form of phenomenal being to another, it
retains its atomic existence and is never annihilated nor relegated
to nonexistence.
Nonexistence, therefore, is an expression applied to change of
form, but this transformation can never be rightly considered annihilation,
for the elements of composition are ever present and
existent as we have seen in the journey of the atom through successive
kingdoms, unimpaired; hence, there is no death; life is everlasting.
So to speak, when the atom entered into the composition of
the tree, it died to the mineral kingdom, and when consumed by the
animal, it died to the vegetable kingdom, and so on until its transference
or transmutation into the kingdom of man; but throughout
its traversing it was subject to transformation and not annihilation.
Death, therefore, is applicable to a change or transference from
one degree or condition to another. In the mineral realm there was
a spirit of existence; in the world of plant life and organisms it reappeared
as the vegetative spirit; thence it attained the animal spirit
and finally aspired to the human spirit. These are degrees and
changes but not obliteration, and this is a rational proof that man is
everlasting, ever-living. Therefore, death is only a relative term
implying change. For example, we will say that this light before
me, having reappeared in another incandescent lamp, has died in
the one and lives in the other. This is not death in reality. The perfections
of the mineral are translated into the vegetable and from
thence into the animal, the virtue always attaining a superlative degree
in the upward change. In each kingdom we find the same virtues
manifesting themselves more fully, proving that the reality has
been transferred from a lower to a higher form and kingdom of
being. Therefore, nonexistence is only relative and absolute
nonexistence inconceivable. This rose in my hand will become disintegrated
and its symmetry destroyed, but the elements of its
composition remain changeless; nothing affects their elemental integrity.
They cannot become nonexistent; they are simply transferred
from one state to another.
Through his ignorance man fears death, but the death he shrinks
from is imaginary and absolutely unreal; it is only human imagination.
The bestowal and grace of God have quickened the realm of
existence with life and being. For existence there is neither change
nor transformation; existence is ever existence; it can never be
+P89{~
translated into nonexistence. It is gradation; a degree below a
higher degree is considered as nonexistence. This dust beneath our
feet, as compared with our being, is nonexistent. When the human
body crumbles into dust, we can say it has become nonexistent;
therefore, its dust in relation to living forms of human being is as
nonexistent, but in its own sphere it is existent, it has its mineral
being. Therefore, it is well proved that absolute nonexistence is
impossible; it is only relative.
The purpose is this: that the everlasting bestowal of God vouchsafed
to man is never subject to corruption. Inasmuch as He has
endowed the phenomenal world with being, it is impossible for
that world to become nonbeing, for it is the very genesis of God; it
is in the realm of origination; it is a creational and not a subjective
world, and the bounty descending upon it is continuous and permanent.
Therefore, man, the highest creature of the phenomenal
world, is endowed with that continuous bounty bestowed by divine
generosity without cessation. For instance, the rays of the sun are
continuous, the heat of the sun emanates from it without cessation;
no discontinuance of it is conceivable. Even so, the bestowal of
God is descending upon the world of humanity, never ceasing,
continuous, forever. If we say that the bestowal of existence ceases
or falters, it is equivalent to saying that the sun can exist with cessation
of its effulgence. Is this possible? Therefore, the effulgences
of existence are ever present and continuous.
The conception of annihilation is a factor in human degradation,
a cause of human debasement and lowliness, a source of human
fear and abjection. It has been conducive to the dispersion and
weakening of human thought, whereas the realization of existence
and continuity has upraised man to sublimity of ideals, established
the foundations of human progress and stimulated the development
of heavenly virtues; therefore, it behooves man to abandon
thoughts of nonexistence and death, which are absolutely imaginary,
and see himself ever-living, everlasting in the divine purpose
of his creation. He must turn away from ideas which degrade the
human soul so that day by day and hour by hour he may advance
upward and higher to spiritual perception of the continuity of the
human reality. If he dwells upon the thought of nonexistence, he
will become utterly incompetent; with weakened willpower his
ambition for progress will be lessened and the acquisition of human
virtues will cease.
Therefore, you must thank God that He has bestowed upon you
the blessing of life and existence in the human kingdom. Strive diligently
to acquire virtues befitting your degree and station. Be as
+P90{~
lights of the world which cannot be hid and which have no setting
in horizons of darkness. Ascend to the zenith of an existence which
is never beclouded by the fears and forebodings of nonexistence.
When man is not endowed with inner perception, he is not informed
of these important mysteries. The retina of outer vision,
though sensitive and delicate, may, nevertheless, be a hindrance to
the inner eye which alone can perceive. The bestowals of God
which are manifest in all phenomenal life are sometimes hidden by
intervening veils of mental and mortal vision which render man
spiritually blind and incapable, but when those scales are removed
and the veils rent asunder, then the great signs of God will become
visible, and he will witness the eternal light filling the world. The
bestowals of God are all and always manifest. The promises of
heaven are ever present. The favors of God are all-surrounding, but
should the conscious eye of the soul of man remain veiled and
darkened, he will be led to deny these universal signs and remain
deprived of these manifestations of divine bounty. Therefore, we
must endeavor with heart and soul in order that the veil covering
the eye of inner vision may be removed, that we may behold the
manifestations of the signs of God, discern His mysterious graces
and realize that material blessings as compared with spiritual
bounties are as nothing. The spiritual blessings of God are greatest.
When we were in the mineral kingdom, although we were endowed
with certain gifts and powers, they were not to be compared
with the blessings of the human kingdom. In the matrix of the
mother we were the recipients of endowments and blessings of
God, yet these were as nothing compared to the powers and graces
bestowed upon us after birth into this human world. Likewise, if
we are born from the matrix of this physical and phenomenal environment
into the freedom and loftiness of the spiritual life and
vision, we shall consider this mortal existence and its blessings as
worthless by comparison.
In the spiritual world the divine bestowals are infinite, for in that
realm there is neither separation nor disintegration, which characterize
the world of material existence. Spiritual existence is absolute
immortality, completeness and unchangeable being. Therefore,
we must thank God that He has created for us both material
blessings and spiritual bestowals. He has given us material gifts
and spiritual graces, outer sight to view the lights of the sun and inner
vision by which we may perceive the glory of God. He has designed
the outer ear to enjoy the melodies of sound and the inner
hearing wherewith we may hear the voice of our Creator. We must
strive with energies of heart, soul and mind to develop and manifest
+P91{~
the perfections and virtues latent within the realities of the
phenomenal world, for the human reality may be compared to a
seed. If we sow the seed, a mighty tree appears from it. The virtues
of the seed are revealed in the tree; it puts forth branches, leaves,
blossoms, and produces fruits. All these virtues were hidden and
potential in the seed. Through the blessing and bounty of cultivation
these virtues became apparent. Similarly, the merciful God,
our Creator, has deposited within human realities certain latent and
potential virtues. Through education and culture these virtues deposited
by the loving God will become apparent in the human reality,
even as the unfoldment of the tree from within the germinating
seed. I will pray for you.
O Thou kind Lord! These are Thy servants who have gathered in
this meeting, have turned unto Thy Kingdom and are in need of
Thy bestowal and blessing. O thou God! Manifest and make evident
the signs of Thy oneness which have been deposited in all the
realities of life. Reveal and unfold the virtues which Thou hast
made latent and concealed in these human realities.
O God! We are as plants, and Thy bounty is as the rain; refresh
and cause these plants to grow through Thy bestowal. We are Thy
servants; free us from the fetters of material existence. We are ignorant;
make us wise. We are dead; make us alive. We are material;
endow us with spirit. We are deprived; make us the intimates
of Thy mysteries. We are needy; enrich and bless us from Thy
boundless treasury. O God! Resuscitate us; give us sight; give us
hearing; familiarize us with the mysteries of life, so that the secrets
of Thy kingdom may become revealed to us in this world of existence
and we may confess Thy oneness. Every bestowal emanates
from Thee; every benediction is Thine.
Thou art mighty. Thou art powerful. Thou art the Giver, and
Thou art the Ever-Bounteous.
5 May 1912 13
Talk at Children's Meeting
Hotel Plaza
Chicago, Illinois
Notes by Marzieh Moss
You are the children of whom Christ has said, "Of such is the
kingdom of God"; and according to the words of &Baha'u'llah you
are the very lamps or candles of the world of humanity, for your
+P92{~
hearts are exceedingly pure and your spirits most sensitive. You
are near the source; you have not yet become contaminated. You
are the lambs of the heavenly Shepherd. You are as polished mirrors
reflecting pure light. My hope is that your parents may educate
you spiritually and give you thorough moral training. May you develop
so that each one of you shall become imbued with all the
virtues of the human world. May you advance in all material and
spiritual degrees. May you become learned in sciences, acquire the
arts and crafts, prove to be useful members of human society and
assist the progress of human civilization. May you be a cause of the
manifestation of divine bestowals--each one of you a shining star
radiating the light of the oneness of humanity toward the horizons
of the East and West. May you be devoted to the love and unity of
mankind, and through your efforts may the reality deposited in the
human heart find its divine expression. I pray for you, asking the
assistance and confirmation of God in your behalf.
You are all my children, my spiritual children. Spiritual children
are dearer than physical children, for it is possible for physical
children to turn away from the Spirit of God, but you are spiritual
children and, therefore, you are most beloved. I wish for you progress
in every degree of development. May God assist you. May
you be surrounded by the beneficent light of His countenance, and
may you attain maturity under His nurture and protection. You are
all blessed.
(To the Friends)
I am going away, but you must arise to serve the Word of God.
Your hearts must be pure and your intentions sincere in order that
you may become recipients of the divine bestowals. Consider that
although the sun shines equally upon all things, yet in the clear
mirror its reflection is most brilliant and not in the black stone. This
great effulgence and heat have been produced by the crystal clearness
of the glass. If there were no clearness and purity, these effects
would not be witnessed. Should rain fall upon salty, stony
earth, it will never have effect; but when it falls upon good pure
soil, green and verdant growth follows, and fruits are produced.
This is the day when pure hearts have a portion of the everlasting
bounties and sanctified souls are being illumined by the eternal
manifestations. Praise be to God! You are believers in God, assured
by the words of God and turning to the Kingdom of God.
You have heard the divine call. Your hearts are moved by the
breezes of the paradise of &Abha. You have good intentions; your
+P93{~
purpose is the good pleasure of God; you desire to serve in the
Kingdom of the Merciful One. Therefore, arise in the utmost
power. Be in perfect unity. Never become angry with one another.
Let your eyes be directed toward the kingdom of truth and not toward
the world of creation. Love the creatures for the sake of God
and not for themselves. You will never become angry or impatient
if you love them for the sake of God. Humanity is not perfect.
There are imperfections in every human being, and you will always
become unhappy if you look toward the people themselves.
But if you look toward God, you will love them and be kind to
them, for the world of God is the world of perfection and complete
mercy. Therefore, do not look at the shortcomings of anybody; see
with the sight of forgiveness. The imperfect eye beholds imperfections.
The eye that covers faults looks toward the Creator of souls.
He created them, trains and provides for them, endows them with
capacity and life, sight and hearing; therefore, they are the signs of
His grandeur. You must love and be kind to everybody, care for the
poor, protect the weak, heal the sick, teach and educate the ignorant.
It is my hope that the unity and harmony of the friends in Chicago
may be the cause of the unity of the friends throughout America
and that all people may become recipients of their love and kindness.
May they be an example for mankind. Then the confirmations
of the Kingdom of &Abha and the bestowals of the Sun of Reality
will be all-encircling.
5 May 1912 14
Talk at Plymouth Congregational Church
935 East Fiftieth Street
Chicago, Illinois
Notes by Marzieh Moss
I offer thanks to God for the privilege of being present in an assemblage
which is commemorating Him, whose members have no
thought or intention save His good pleasure and the unbiased investigation
of reality. I praise God for this meeting of human souls
free from the bondage of imitations and prejudice, willing to
examine reasonably and accept that which is found to be true.
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
+P94{~
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 summer the luminary
of the physical world rises far to the north of the equinoctial,
in spring and fall it dawns midway, and in winter it appears in the
most southerly point of its zodiacal journey. These daysprings or
dawning points differ widely, but the sun is ever the same sun--
whether it be the phenomenal or spiritual luminary. Souls who
focus their vision upon the Sun of Reality will be the recipients of
light no matter from what point it rises, but those who are fettered
by adoration of the dawning point are deprived when it appears in a
different station upon the spiritual horizon.
+P95{~
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 spiritual fruitage; 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 remains
to cheer the darkness and desolation, so the winter of the spiritual
cycle witnesses the death and disappearance of divine growth and
extinction of the light and love of God. But again the cycle begins
and a new springtime appears. In it the former springtime has returned;
the world is resuscitated, illumined and attains spirituality;
religion is renewed and reorganized, hearts are turned to God, the
summons of God is heard, and life is again bestowed upon man.
For a long time the religious world had been weakened and materialism
had advanced; the spiritual forces of life were waning,
moralities were becoming degraded, composure and peace had
vanished from souls, and satanic qualities were dominating hearts;
strife and hatred overshadowed humanity, bloodshed and violence
prevailed. God was neglected; the Sun of Reality seemed to have
gone completely; deprivation of the bounties of heaven was a fact;
and so the season of winter fell upon mankind. But in the generosity
of God a new springtime dawned, the lights of God shone forth,
the effulgent Sun of Reality returned and became manifest, the
realm of thoughts and kingdom of hearts became exhilarated, a
new spirit of life breathed into the body of the world, and continuous
advancement became apparent.
I hope that the lights of the Sun of Reality will illumine the whole
world so that no strife and warfare, no battles and bloodshed remain.
May fanaticism and religious bigotry be unknown, all humanity
enter the bond of brotherhood, souls consort in perfect agreement,
the nations of earth at last hoist the banner of truth, and
the religions of the world enter the divine temple of oneness, for
+P96{~
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 will
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.
O God! O Thou Who givest! This congregation is turning to
Thee, casting their glances toward Thy Kingdom and favor, longing
to behold the lights of Thy face. O God! Bless this nation.
Confirm this government. Reveal Thy glory unto this people and
confer upon them life eternal. O God! Illumine the faces, render
the hearts radiant, exhilarate the breasts, crown the heads with the
diadem of Thy providence, cause them to soar in Thy pure atmosphere
so they may reach the highest pinnacles of Thy splendor. Assist
them in order that this world may ever find the light and effulgence
of Thy presence. O God! Shelter this congregation and
admonish this nation. Render them progressive in all degrees. May
they become leaders in the world of humanity. May they be Thine
examples among humankind. May they be manifestations of Thy
grace. May they be filled with the inspiration of Thy Word. Thou
art the Powerful. Thou art the Mighty. Thou art the Giver, and
Thou art the Omniscient.
+P97{~
5 May 1912 15
Talk at All-Souls Church
Lincoln Center, Chicago, Illinois
Notes by Marzieh Moss
The divine religions were founded for the purpose of unifying humanity
and establishing universal peace. Any movement which
brings about peace and agreement in human society is truly a divine
movement; any reform which causes people to come together
under the shelter of the same tabernacle is surely animated by
heavenly motives. At all times and in all ages of the world, religion
has been a factor in cementing together the hearts of men and in
uniting various and divergent creeds. It is the peace element in religion
that blends mankind and makes for unity. Warfare has ever
been the cause of separation, disunion and discord.
Consider how Jesus Christ united the divergent peoples, sects
and denominations of the early days. It is evident that the fundamentals
of religion are intended to unify and bind together; their
purpose is universal, everlasting peace. Prior to the time of Jesus
Christ the Word of God had unified opposite types and conflicting
elements of human society; and since His appearance the divine
Teachers of the primal principles of the law of God have all intended
this universal outcome. In Persia &Baha'u'llah was able to
unite people of varying thought, creed and denomination. The inhabitants
of that country were Christians, Muslims, Jews,
Zoroastrians and a great variety of subdivided forms and beliefs
together with racial distinctions such as Semitic, Arabic, Persian,
Turk, etc.; but through the power and efficacy of religion &Baha'u'llah
united these differing peoples and caused them to consort
together in perfect agreement. Such unity and accord became
manifest among them that they were considered as one people and
one kind.
The cause of this fellowship and unity lies in the fact that the
divine law has two distinct aspects or functions: one the essential or
fundamental, the other the material or accidental. The first aspect
of the revealed religion of God is that which concerns the ethical
development and spiritual progress of mankind, the awakening of
potential human susceptibilities and the descent of divine bestowals.
These ordinances are changeless, essential, eternal. The second
function of the divine religion deals with material conditions,
the laws of human intercourse and social regulation. These are
subject to change and transformation in accordance with the time,
+P98{~
place and conditions. The essential ordinances of religion were the
same during the time of Abraham, the day of Moses and the cycle
of Jesus, but the accidental or material laws were abrogated and
superseded according to the exigency and requirement of each
succeeding age. For example, in the law of Moses there were ten
distinct commandments in regard to murder, which were revealed
according to the requirement and capacity of the people, but in the
day of Jesus these were abrogated and superseded in conformity
with the changed and advanced human conditions.
The central purpose of the divine religions is the establishment
of peace and unity among mankind. Their reality is one; therefore,
their accomplishment is one and universal--whether it be through
the essential or material ordinances of God. There is but one light
of the material sun, one ocean, one rain, one atmosphere. Similarly,
in the spiritual world there is one divine reality forming the
center and altruistic basis for peace and reconciliation among various
and conflicting nations and peoples. Consider how the Roman
Empire and Greek nation were at war in enmity and hatred after the
Messianic day, how the hostilities of Egypt and Assyria, though
subdued in intensity, still flamed in the warring element of these
ancient and declining nations. But the teachings of Jesus Christ
proved to be the cement by which they were united; warfare
ceased, strife and hatred passed away, and these belligerent
peoples associated in love and friendship. For strife and warfare
are the very destroyers of human foundations, whereas peace and
amity are the builders and safeguards of human welfare. As an instance,
two nations which have remained at peace for centuries declare
war against each other. What destruction and loss befalls both
in one year of strife and conflict--the undoing of centuries. How
urgent their necessity and demand for peace, with its comfort and
progress, instead of war, which blasts and destroys the foundation
of all human attainment.
The body politic may be likened to the human organism. As
long as the various members and parts of that organism are coordinated
and cooperating in harmony, we have as a result the expression
of life in its fullest degree. When these members lack coordination
and harmony, we have the reverse, which in the human organism
is disease, dissolution, death. Similarly, in the body politic
of humanity dissension, discord and warfare are always destructive
and inevitably fatal. All created beings are dependent upon
peace and coordination, for every contingent and phenomenal
being is a composition of distinct elements. As long as there is
affinity and cohesion among these constituent elements, strength
+P99{~
and life are manifest; but when dissension and repulsion arise
among them, disintegration follows. This is proof that peace and
amity, which God has willed for His children, are the saving factors
of human society, whereas war and strife, which violate His
ordinances, are the cause of death and destruction. Therefore, God
has sent His Prophets to announce the message of goodwill, peace
and life to the world of mankind.
Inasmuch as the essential reality of the religions is one and their
seeming variance and plurality is adherence to forms and imitations
which have arisen, it is evident that these causes of difference
and divergence must be abandoned in order that the underlying reality
may unite mankind in its enlightenment and upbuilding. All
who hold fast to the one reality will be in agreement and unity.
Then shall the religions summon people to the oneness of the world
of humanity and to universal justice; then will they proclaim equality
of rights and exhort men to virtue and to faith in the loving
mercy of God. The underlying foundation of the religions is one;
there is no intrinsic difference between them. Therefore, if the essential
and fundamental ordinances of the religions be observed,
peace and unity will dawn, and all the differences of sects and denominations
will disappear.
And now let us consider the various peoples of the world. All
the nations--American, British, French, German, Turkish, Persian,
Arab--are children of the same Adam, members of the same
human household. Why should dissension exist among them? The
surface of the earth is one native land, and that native land was provided
for all. God has not set these boundaries and race limitations.
Why should imaginary barriers which God has not originally destined
be made a cause of contention? God has created and provided
for all. He is the Preserver of all, and all are submerged in the
ocean of His mercy. Not a single soul is deprived. Inasmuch as we
have such a loving God and Creator, why should we be at war with
each other? Now that His light is shining universally, why should
we cast ourselves into darkness? As His table is spread for all His
children, why should we deprive each other of its sustenance? As
His effulgence is shining upon all, why should we seek to live
among the shadows? There is no doubt that the only cause is ignorance
and that the result is perdition. Discord deprives humanity of
the eternal favors of God; therefore, we must forget all imaginary
causes of difference and seek the very fundamentals of the divine
religions in order that we may associate in perfect love and accord
and consider humankind as one family, the surface of the earth as
one nationality and all races as one humanity. Let us live under the
+P100{~
protection of God, attaining eternal happiness in this world and
everlasting life in the world to come.
O Thou kind Lord! Thou hast created all humanity from the
same stock. Thou hast decreed that all shall belong to the same
household. In Thy Holy Presence they are all Thy servants, and all
mankind are sheltered beneath Thy Tabernacle; all have gathered
together at Thy Table of Bounty; all are illumined through the light
of Thy Providence.
O God! Thou art kind to all, Thou hast provided for all, dost
shelter all, conferrest life upon all. Thou hast endowed each and all
with talents and faculties, and all are submerged in the Ocean of
Thy Mercy.
O Thou kind Lord! Unite all. Let the religions agree and make
the nations one, so that they may see each other as one family and
the whole earth as one home. May they all live together in perfect
harmony.
O God! Raise aloft the banner of the oneness of mankind.
O God! Establish the Most Great Peace.
Cement Thou, O God, the hearts together.
O Thou kind Father, God! Gladden our hearts through the fragrance
of Thy love. Brighten our eyes through the Light of Thy Guidance.
Delight our ears with the melody of Thy Word, and shelter
us all in the Stronghold of Thy Providence.
Thou art the Mighty and Powerful, Thou art the Forgiving and
Thou art the One Who overlooketh the shortcomings of all mankind.
+P101{~
TALKS &ABDU'L-BAHA DELIVERED
IN CLEVELAND
6 May 1912
Talk at Euclid Hall
Cleveland, Ohio
From Stenographic Notes
This is a very joyous evening, an evidence in itself of the possibility
of uniting the East and the West--an eastern man appearing
before an assemblage of reverent western people. The East and
West, the Orient and Occident, shall be united. If we search history,
we shall not find the record of such an occasion where one has
traveled from the far East to the far West to address a meeting of
this universal character. This is a miracle of the twentieth century
which proves that the seemingly impossible may become real and
possible in the kingdom of man. Praise be to God! The dark ages
have disappeared, and the age of light has at last arrived. The Sun
of Reality has dawned with supreme effulgence, the realities of
things have become manifest and renewed, the mysteries of the
unknown have been revealed, and great inventions and discoveries
mark this period as a most wonderful age.
Through the ingenuity and inventions of man it is possible to
cross the wide oceans, fly through the air and travel in submarine
depths. At any moment the Orient and Occident can communicate
with each other. Trains speed across the continents. The human
voice has been arrested and reproduced, and now man can speak at
long distances from any point. These are some of the signs of this
glorious century. The great progress mentioned has taken place in
the material world. Remarkable signs and evidences have become
manifest. Hidden realities and mysteries have been disclosed. This
is the time for man to strive and put forth his greatest efforts in
spiritual directions. Material civilization has reached an advanced
plane, but now there is need of spiritual civilization. Material civilization
alone will not satisfy; it cannot meet the conditions and requirements
of the present age; its benefits are limited to the world
of matter. There is no limitation to the spirit of man, for spirit in
itself is progressive, and if the divine civilization be established,
the spirit of man will advance. Every developed susceptibility will
increase the effectiveness of man. Discoveries of the real will become
more and more possible, and the influence of divine guidance
will be increasingly recognized. All this is conducive to the
divine form of civilization. This is what is meant in the Bible by the
+P102{~
descent of the New Jerusalem. The heavenly Jerusalem is none
other than divine civilization, and it is now ready. It is to be and
shall be organized, and the oneness of humankind will be a visible
fact. Humanity will then be brought together as one. The various
religions will be united, and different races will be known as one
kind. The Orient and Occident will be conjoined, and the banner of
international peace will be unfurled. The world shall at last find
peace, and the equalities and rights of men shall be established.
The capacity of humankind will be tested, and a degree shall be
attained where equality is a reality.
All the peoples of the world will enjoy like interests, and the
poor shall possess a portion of the comforts of life. Just as the rich
are surrounded by their luxuries in palaces, the poor will have at
least their comfortable and pleasant places of abode; and just as the
wealthy enjoy a variety of food, the needy shall have their necessities
and no longer live in poverty. In short, a readjustment of the
economic order will come about, the divine Sonship will attract,
the Sun of Reality will shine forth, and all phenomenal being will
attain a portion.
Consider: What is this material civilization of the day giving
forth? Has it not produced the instruments of warfare and destruction?
In olden times the weapon of war was the sword; today it is
the smokeless gun. Warships a century ago were sailing vessels;
now we have dreadnoughts. Instruments and means of human destruction
have enormously multiplied in this era of material
civilization. But if material civilization shall become organized in
conjunction with divine civilization, if the man of moral integrity
and intellectual acumen shall unite for human betterment and uplift
with the man of spiritual capacity, the happiness and progress of
the human race will be assured. All the nations of the world will
then be closely related and companionable, and the religions will
merge into one, for the divine reality within them all is one reality.
Abraham proclaimed this reality; Jesus promulgated it; all the
Prophets who have appeared in the world have founded Their
teachings upon it. Therefore, the people of the world have this one
true, unchangeable basis for peace and agreement, and war, which
has raged for thousands of years, will pass away.
For centuries and cycles humanity has been engaged in war and
conflict. At one time the pretext for war has been religion, at
another time patriotism, racial prejudice, national politics, territorial
conquest or commercial expansion; in brief, humanity has
never been at peace during the period of known history. What
blood has been shed! How many fathers have mourned the loss of
+P103{~
sons; how many sons have wept for fathers, and mothers for dear
ones! Human beings have been the food and targets of the battlefield,
and everywhere warfare and strife have been the theme
and burden of history. Ferocity has characterized men even more
than animals. The lion, tiger, bear and wolf are ferocious because
of their needs. Unless they are fierce, cruel and unrelenting, they
will die of starvation. The lion cannot graze; its teeth are fitted only
for food of flesh. This is also true of other wild animals. Ferocity is
natural to them as their means of subsistence; but human ferocity
proceeds from selfishness, greed and oppression. It springs from
no natural necessity. Man needlessly kills a thousand fellow creatures,
becomes a hero and is glorified through centuries of posterity.
A great city is destroyed in one day by a commanding general.
How ignorant, how inconsistent is humankind! If a man slays
another man, we brand him as a murderer and criminal and sentence
him to capital punishment, but if he kills one hundred
thousand men, he is a military genius, a great celebrity, a Napoleon
idolized by his nation. If a man steals one dollar, he is called a
thief and put into prison; if he rapes and pillages an innocent country
by military invasion, he is crowned a hero. How ignorant is
humankind! Ferocity does not belong to the kingdom of man. It is
the province of man to confer life, not death. It behooves him to be
the cause of human welfare, but inasmuch as he glories in the
savagery of animalism, it is an evidence that divine civilization has
not been established in human society. Material civilization has
advanced unmistakably, but because it is not associated with divine
civilization, evil and wickedness abound. In ancient times if
two nations were at war twelve months, not over twenty thousand
men would be killed; now the instruments of death have become so
multiplied and perfected that one hundred thousand can be destroyed
in a day. In three months during the Russo-Japanese War
one million perished. This was undreamed of in former cycles. The
cause is the absence of divine civilization.
This revered American nation presents evidences of greatness
and worth. It is my hope that this just government will stand for
peace so that warfare may be abolished throughout the world and
the standards of national unity and reconciliation be upraised. This
is the greatest attainment of the world of humanity. This American
nation is equipped and empowered to accomplish that which will
adorn the pages of history, to become the envy of the world and be
blest in the East and the West for the triumph of its democracy. I
pray that this may come to pass, and I ask the blessing of God in
behalf of you all.
+P104{~
6 May 1912 2
Talk at Sanatorium of Dr. C. M. Swingle
Cleveland, Ohio
Notes by Sigel T. Brooks
This is a beautiful city; the climate is pleasant; the views are
charming. All the cities of America seem to be large and beautiful,
and the people appear prosperous. The American continent
gives signs and evidences of very great advancement; its future is
even more promising, for its influence and illumination are far-reaching,
and it will lead all nations spiritually. The flag of freedom
and banner of liberty have been unfurled here, but the prosperity
and advancement of a city, the happiness and greatness of a
country depend upon its hearing and obeying the call of God. The
light of reality must shine therein and divine civilization be
founded; then the radiance of the Kingdom will be diffused and
heavenly influences surround. Material civilization is likened to
the body, whereas divine civilization is the spirit in that body. A
body not manifesting the spirit is dead; a fruitless tree is worthless.
Jesus declares that there is spiritual capacity in some people, for all
are not submerged in the sea of materialism. They seek the Divine
Spirit; they turn to God; they long for the Kingdom. It is my hope
that these revered people present may attain both material and
spiritual progress. As they have advanced wonderfully in material
degrees, so may they, likewise, advance in spiritual development
until the body shall become refined and beautiful through the
wealth of spiritual potentiality and efficiency.
Praise be to God! The Sun of Reality has dawned, and its effulgences
are shining from all horizons. The signs of God are resplendent,
and the teachings of the heavenly Messengers are being
spread. May the hearts be directed to the Kingdom of God and become
illuminated by witnessing the lights of God in order that all
created beings may obtain a portion of the divine bestowals. May
the spirit of life be restored through the divine graces of the Almighty,
and may the East and West be bound together. May oneness
and harmony become manifest in all regions. May the people
of the world become as one family and obtain the everlasting
bounty. May the doors of the Kingdom be opened from all directions
and the praise of the name &Abha be heard throughout the
earth.
+P105{~
TALK &ABDU'L-BAHA DELIVERED
IN PITTSBURGH
7 May 1912
Talk at Hotel Schenley
Pittsburgh, Pennsylvania
Notes by Suzanne Beatty
I have come from the Orient to visit your country. Surely this continent
is praiseworthy from all points of view, and there are signs of
prosperity everywhere. The people show refinement, and evidences
of progressive civilization abound. I will give you a brief
exposition of the fundamental principles of &Baha'u'llah's teachings
in order that you may be informed of the nature and significance
of the &Baha'i movement.
About sixty years ago the greatest enmity and strife existed
among the various peoples and religious denominations of Persia.
Throughout the world generally war and dissension prevailed. At
this time &Baha'u'llah appeared in Persia and began devoting Himself
to the uplift and education of the people. He united divergent
sects and creeds, removed religious, racial, patriotic and political
prejudices and established a strong bond of unity and reconciliation
among varying degrees and classes of mankind. The enmity
then existing among the people was so bitter and intense that even
ordinary association was out of the question. They would not meet
and consult with each other at all. Through the power of the teachings
of &Baha'u'llah the most wonderful results were witnessed. He
removed the prejudices and hatred from human hearts and wrought
such transformation in their attitudes toward each other that today
in Persia there is perfect accord among hitherto bigoted religionists,
varying sects and divergent classes. This was not an
easy accomplishment, for &Baha'u'llah underwent severe trials,
great difficulties and violent persecution. He was imprisoned, tortures
were inflicted upon Him, and finally He was banished from
His native land. He bore every ordeal and infliction cheerfully. In
His successive exiles from country to country up to the time of His
ascension from this world, He was enabled to promulgate His
teachings, even from prison. Wherever His oppressors sent Him,
He hoisted the standard of the oneness of the world of humanity
and promulgated the principles of the unity of mankind. Some of
these principles are as follows. First, it is incumbent upon all mankind
to investigate truth. If such investigation be made, all should
+P106{~
agree and be united, for truth or reality is not multiple; it is not divisible.
The different religions have one truth underlying them;
therefore, their reality is one.
Each of the divine religions embodies two kinds of ordinances.
The first is those which concern spiritual susceptibilities, the development
of moral principles and the quickening of the conscience
of man. These are essential or fundamental, one and the same
in all religions, changeless and eternal--reality not subject to
transformation. Abraham heralded this reality, Moses promulgated
it, and Jesus Christ established it in the world of mankind.
All the divine Prophets and Messengers were the instruments and
channels of this same eternal, essential truth.
The second kind of ordinances in the divine religions is those
which relate to the material affairs of humankind. These are the
material or accidental laws which are subject to change in each day
of manifestation, according to exigencies of the time, conditions
and differing capacities of humanity. For instance, in the day of
Moses ten commandments in regard to murder were revealed by
Him. These commandments were in accordance with the requirements
of that day and time. Other laws embodying drastic punishments
were enacted by Moses--an eye for an eye, a tooth for a
tooth. The penalty for theft was amputation of the hand. These
laws and penalties were applicable to the degree of the Israelitish
people of that period, who dwelt in the wilderness and desert under
conditions where severity was necessary and justifiable. But in the
time of Jesus Christ this kind of law was not expedient; therefore,
Christ abrogated and superseded the commands of Moses.
In brief, every one of the divine religions contains essential ordinances,
which are not subject to change, and material ordinances,
which are abrogated according to the exigencies of time. But the
people of the world have forsaken the divine teachings and followed
forms and imitations of the truth. Inasmuch as these human
interpretations and superstitions differ, dissensions and bigotry
have arisen, and strife and warfare have prevailed. By investigating
the truth or foundation of reality underlying their own and other
beliefs, all would be united and agreed, for this reality is one; it is
not multiple and not divisible.
The second principle or teaching of &Baha'u'llah is the proclamation
of the oneness of the world of humanity--that all are servants
of God and belong to one family; that God has created all
and, therefore, His bestowals are universal; and that His providence,
training, sustenance and loving-kindness surround all mankind.
+P107{~
This is the divine policy, and it is impossible for man to lay the
foundation of a better plan and policy than that which God has instituted.
Therefore, we must recognize and assist the purpose of
the glorious Lord. Inasmuch as God is kind and loving to all, why
should we be unkind? As this human world is one household, why
should its members be occupied with animosity and contention?
Therefore, humanity must be looked upon with the eye of equal
estimate and in the same attitude of love. The noblest of men is he
who serves humankind, and he is nearest the threshold of God who
is the least of His servants. The glory and majesty of man are dependent
upon his servitude to his fellow creatures and not upon the
exercise of hostility and hatred.
The third principle or teaching of &Baha'u'llah is the oneness of
religion and science. Any religious belief which is not conformable
with scientific proof and investigation is superstition, for true
science is reason and reality, and religion is essentially reality and
pure reason; therefore, the two must correspond. Religious teaching
which is at variance with science and reason is human invention
and imagination unworthy of acceptance, for the antithesis
and opposite of knowledge is superstition born of the ignorance of
man. If we say religion is opposed to science, we lack knowledge
of either true science or true religion, for both are founded upon the
premises and conclusions of reason, and both must bear its test.
The fourth principle or teaching of &Baha'u'llah is the readjustment
and equalization of the economic standards of mankind. This
deals with the question of human livelihood. It is evident that under
present systems and conditions of government the poor are subject
to the greatest need and distress while others more fortunate live in
luxury and plenty far beyond their actual necessities. This inequality
of portion and privilege is one of the deep and vital problems of
human society. That there is need of an equalization and apportionment
by which all may possess the comforts and privileges of
life is evident. The remedy must be legislative readjustment of
conditions. The rich too must be merciful to the poor, contributing
from willing hearts to their needs without being forced or compelled
to do so. The composure of the world will be assured by the
establishment of this principle in the religious life of mankind.
The fifth principle or teaching of &Baha'u'llah is the abandoning
of religious, racial, patriotic and political prejudices, which destroy
the foundations of human society. All mankind are creatures
and servants of the one God. The surface of the earth is one home;
humanity is one family and household. Distinctions and boundaries
are artificial, human. Why should there be discord and strife
+P108{~
among men? All must become united and coordinated in service to
the world of humanity.
The sixth principle or teaching of &Baha'u'llah concerns the
equality of man and woman. He has declared that in the estimation
of God there is no distinction of sex. The one whose heart is most
pure, whose deeds and service in the Cause of God are greater and
nobler, is most acceptable before the divine threshold--whether
male or female. In the vegetable and animal kingdoms sex exists in
perfect equality and without distinction or invidious estimate. The
animal, although inferior to man in intelligence and reason, recognizes
sex equality. Why should man, who is endowed with the
sense of justice and sensibilities of conscience, be willing that one of
the members of the human family should be rated and considered
as subordinate? Such differentiation is neither intelligent nor conscientious;
therefore, the principle of religion has been revealed by
&Baha'u'llah that woman must be given the privilege of equal education
with man and full right to his prerogatives. That is to say,
there must be no difference in the education of male and female in
order that womankind may develop equal capacity and importance
with man in the social and economic equation. Then the world will
attain unity and harmony. In past ages humanity has been defective
and inefficient because it has been incomplete. War and its ravages
have blighted the world; the education of woman will be a mighty
step toward its abolition and ending, for she will use her whole
influence against war. Woman rears the child and educates the
youth to maturity. She will refuse to give her sons for sacrifice
upon the field of battle. In truth, she will be the greatest factor in
establishing universal peace and international arbitration. Assuredly,
woman will abolish warfare among mankind. Inasmuch
as human society consists of two parts, the male and female, each
the complement of the other, the happiness and stability of humanity
cannot be assured unless both are perfected. Therefore, the
standard and status of man and woman must become equalized.
Among other teachings and principles &Baha'u'llah counsels the
education of all members of society. No individual should be denied
or deprived of intellectual training, although each should receive
according to capacity. None must be left in the grades of ignorance,
for ignorance is a defect in the human world. All mankind
must be given a knowledge of science and philosophy--that is, as
much as may be deemed necessary. All cannot be scientists and
philosophers, but each should be educated according to his needs
and deserts.
&Baha'u'llah teaches that the world of humanity is in need of the
+P109{~
breath of the Holy Spirit, for in spiritual quickening and enlightenment
true oneness is attained with God and man. The Most
Great Peace cannot be assured through racial force and effort; it
cannot be established by patriotic devotion and sacrifice; for nations
differ widely and local patriotism has limitations. Furthermore,
it is evident that political power and diplomatic ability are
not conducive to universal agreement, for the interests of governments
are varied and selfish; nor will international harmony and
reconciliation be an outcome of human opinions concentrated
upon it, for opinions are faulty and intrinsically diverse. Universal
peace is an impossibility through human and material agencies; it
must be through spiritual power. There is need of a universal impelling
force which will establish the oneness of humanity and destroy
the foundations of war and strife. None other than the divine
power can do this; therefore, it will be accomplished through the
breath of the Holy Spirit.
No matter how far the material world advances, it cannot establish
the happiness of mankind. Only when material and spiritual
civilization are linked and coordinated will happiness be assured.
Then material civilization will not contribute its energies to the
forces of evil in destroying the oneness of humanity, for in material
civilization good and evil advance together and maintain the same
pace. For example, consider the material progress of man in the
last decade. Schools and colleges, hospitals, philanthropic institutions,
scientific academies and temples of philosophy have been
founded, but hand in hand with these evidences of development,
the invention and production of means and weapons for human destruction
have correspondingly increased. In early days the weapon
of war was the sword; now it is the magazine rifle. Among the
ancients, men fought with javelins and daggers; now they employ
shells and bombs. Dreadnoughts are built, torpedoes invented, and
every few days new ammunition is forthcoming.
All this is the outcome of material civilization; therefore, although
material advancement furthers good purposes in life, at the
same time it serves evil ends. The divine civilization is good because
it cultivates morals. Consider what the Prophets of God have
contributed to human morality. Jesus Christ summoned all to the
Most Great Peace through the acquisition of pure morals. If the
moral precepts and foundations of divine civilization become
united with the material advancement of man, there is no doubt that
the happiness of the human world will be attained and that from
every direction the glad tidings of peace upon earth will be announced.
Then humankind will achieve extraordinary progress,
+P110{~
the sphere of human intelligence will be immeasurably enlarged,
wonderful inventions will appear, and the spirit of God will reveal
itself; all men will consort in joy and fragrance, and eternal life will
be conferred upon the children of the Kingdom. Then will the
power of the divine make itself effective and the breath of the Holy
Spirit penetrate the essence of all things. Therefore, the material
and the divine, or merciful, civilizations must progress together
until the highest aspirations and desires of humanity shall become
realized.
These are a few of the teachings and principles of &Baha'u'llah,
briefly presented so that you may be informed of their significance
and purpose and find them a stimulus to your knowledge and actions.
I ask God to assist this prosperous and progressive nation
and to bestow His blessings upon this just government and wonderful
continent of the West.
+P111{~
TALKS &ABDU'L-BAHA DELIVERED
IN NEW YORK,
MONTCLAIR, AND JERSEY CITY
11 May 1912
Talk at 227 Riverside Drive, New York
Notes by John G. Grundy
It is only three weeks that we have been away from the New York
friends, yet so great has been the longing to see you that it seems
like three months. We have had no rest by day or night since we left
you--either traveling, moving about or speaking--yet it was all
so pleasantly done, and we have been most happy. Praise be to
God! Everywhere and all the time it has been harakat, harakat,
harakat ("motion, motion, motion").
The friends in America are very good. All the people we have
met here are kind and pleasant. They are polite and not antagonistic,
although somewhat inquisitive. A small minority of them seem
prejudiced, yet even these have their good points. The American
people have a real love for advancement. They are not content to
stand still. They are most energetic and progressive. When you
see a tree growing and developing, be hopeful of its outcome. It
will blossom and bear fruit eventually. If you see dry wood or old
trees, there is no hope whatever of fruitage.
The questions asked us have been opportune and to the point.
Our answers have not been utilized for controversy and argument.
We met savants and learned men and satisfied them with our explanations.
Important people expressed their satisfaction and pleasure
at our replies to their inquiries. In brief, it would be difficult to
find in the aggregate of people we met anyone who was dissatisfied.
Some scholastic minds aimed only at fruitless discussion.
In Chicago we met two clergymen--delivering an address at the
church of one and having dinner with the other. Both manifested
great love. Likewise, among all the people we met, not a single
soul arose in opposition or went away disappointed.
Yesterday in Washington we met a group of important people.
One prominent in political circles came with a justice of the Supreme
Court. There were many ladies of the diplomatic circle present.
After we had spoken, the politician referred to raised the
point that the foundation of all religions from time immemorial had
been peace, love and accord--principles conducive to fellowship
and unification--yet Jesus, he declared, had been "the cause of
+P112{~
discord and strife and not a factor in the realization of unity."
"Therefore," he said, "I cannot accept your statements and
explanations that religion has been the source of human betterment."
After we explained further he said, "What you have stated
may cause me to change my views and agree with you." During
this time the justice remained silent. Fearing he might have some
feeling of dissatisfaction, we asked if anything presented had been
objectionable to his opinion. He replied, "Not at all! Not at all! It's
all right! It's all right!" This is the characteristic expression of the
Occident--"All right! All right!"
There were also present at this meeting several cabinet officers,
United States senators, many from the foreign diplomatic service,
army and navy officials and other dignitaries. The servant of God,
our hostess, experienced much trouble in preparation and entertainment
but was always active and energetic in service, inviting
important and influential people to the gatherings. We spoke to all
from their own standpoints with most satisfactory results; we were
working day and night so there was very little time for individual
and private interviews.
In Washington, too, we called a meeting of the blacks and
whites. The attendance was very large, the blacks predominating.
At our second gathering this was reversed, but at the third meeting
we were unable to say which color predominated. These meetings
were a great practical lesson upon the unity of colors and races in
the &Baha'i teaching.
We said in part: The black man must ever be grateful to the
white man, for he has manifested great courage and self-sacrifice
in behalf of the black race. Four years he fought their cause, enduring
severe hardships, sacrificing life, family, treasure, all for
his black brother until the great war ended in the proclamation of
freedom. By this effort and accomplishment the black race
throughout the world was influenced and benefited. Had this not
been accomplished, the black man in Africa would still be bound
by the chains of slavery. Therefore, his race should everywhere be
grateful, for no greater evidence of humanism and courageous devotion
could be shown than the white man has displayed. If the
blacks of the United States forget this sacrifice, zeal and manhood
on the part of the whites, no ingratitude could be greater or more
censurable. If they could see the wretched conditions and surroundings
of the black people of Africa today, the contrast would
be apparent and the fact clearly evident that the black race in
America enjoys incomparable advantages. The comfort and civilization
under which they live here are due to the white man's effort
+P113{~
and sacrifice. Had this sacrifice not been made, they would still be
in the bonds and chains of slavery, scarcely lifted out of an aboriginal
condition. Therefore, always show forth your gratitude to the
white man. Eventually all differences will disappear, and you will
completely win his friendship.
God maketh no distinction between the white and the black. If
the hearts are pure both are acceptable unto Him. God is no respecter
of persons on account of either color or race. All colors are
acceptable to Him, be they white, black, or yellow. Inasmuch as all
were created in the image of God, we must bring ourselves to
realize that all embody divine possibilities. If you go into a garden
and find all the flowers alike in form, species and color, the effect is
wearisome to the eye. The garden is more beautiful when the
flowers are many-colored and different; the variety lends charm
and adornment. In a flock of doves some are white, some black,
red, blue; yet they make no distinction among themselves. All are
doves no matter what the color.
This variety in forms and colorings which is manifest in all the
kingdoms is according to creative wisdom and has a divine purpose.
Nevertheless, whether the creatures be all alike or all different
should not be the cause of strife and quarreling among them.
Especially why should man find cause for discord in the color or
race of his fellow creature? No educated or illumined mind will
allow that this differentiation and discord should exist or that there
is any ground for it. Therefore, the whites should be just and kind
to the blacks, who in turn should reflect an equal measure of appreciation
and gratitude. Then will the world become as one great
garden of flowering humanity, variegated and multicolored, rivaling
each other only in the virtues and graces which are spiritual.
12 May 1912 2
Talk at Unity Church
Montclair, New Jersey
Notes by Esther Foster
I wish to speak upon the subject of divine unity, the oneness of
God, before this revered assemblage.
It is a self-evident fact that phenomenal existence can never
grasp nor comprehend the ancient and essential Reality. Utter weakness
cannot understand absolute strength. When we view the world
of creation, we discover differences in degree which make it impossible
+P114{~
for the lower to comprehend the higher. For example,
the mineral kingdom, no matter how much it may advance, can
never comprehend the phenomena of the vegetable kingdom.
Whatever development the vegetable may attain, it can have no
message from nor come in touch with the kingdom of the animal.
However perfect may be the growth of a tree, it cannot realize the
sensation of sight, hearing, smell, taste and touch; these are beyond
its limitation. Although it is the possessor of existence in the
world of creation, a tree, nevertheless, has no knowledge of the
superior degree of the animal kingdom. Likewise, no matter how
great the advancement of the animal, it can have no idea of the
human plane, no knowledge of intellect and spirit. Difference in
degree is an obstacle to this comprehension. A lower degree cannot
comprehend a higher although all are in the same world of
creation--whether mineral, vegetable or animal. Degree is the
barrier and limitation. In the human plane of existence we can say
we have knowledge of a vegetable, its qualities and product; but
the vegetable has no knowledge or comprehension whatever of us.
No matter how near perfection this rose may advance in its own
sphere, it can never possess hearing and sight. Inasmuch as in the
creational world, which is phenomenal, difference of degree is an
obstacle or hindrance to comprehension, how can the human
being, which is a created exigency, comprehend the ancient divine
Reality, which is essential? This is impossible because the reality
of Divinity is sanctified beyond the comprehension of the created
being, man.
Furthermore, that which man can grasp is finite to man, and
man to it is as infinite. Is it possible then for the reality of Divinity
to be finite and the human creature infinite? On the contrary, the
reverse is true; the human is finite while the essence of Divinity is
infinite. Whatever comes within the sphere of human comprehension
must be limited and finite. As the essence of Divinity transcends
the comprehension of man, therefore God brings forth certain
Manifestations of the divine Reality upon Whom He bestows
heavenly effulgences in order that They may be intermediaries
between humanity and Himself. These holy Manifestations or
Prophets of God are as mirrors which have acquired illumination
from the Sun of Truth, but the Sun does not descend from its high
zenith and does not effect entrance within the mirror. In truth, this
mirror has attained complete polish and purity until the utmost
capacity of reflection has been developed in it; therefore, the Sun
of Reality with its fullest effulgence and splendor is revealed
therein. These mirrors are earthly, whereas the reality of Divinity
+P115{~
is in its highest apogee. Although its lights are shining and its heat
is manifest in them, although these mirrors are telling their story of
its effulgence, the Sun, nevertheless, remains in its own lofty station;
it does not descend; it does not effect entrance, because it is
holy and sanctified.
The Sun of Divinity and of Reality has revealed itself in various
mirrors. Though these mirrors are many, yet the Sun is one. The
bestowals of God are one; the reality of the divine religion is one.
Consider how one and the same light has reflected itself in the different
mirrors or manifestations of it. There are certain souls who
are lovers of the Sun; they perceive the effulgence of the Sun from
every mirror. They are not fettered or attached to the mirrors; they
are attached to the Sun itself and adore it, no matter from what
point it may shine. But those who adore the mirror and are attached
to it become deprived of witnessing the light of the Sun when it
shines forth from another mirror. For instance, the Sun of Reality
revealed itself from the Mosaic mirror. The people who were sincere
accepted and believed in it. When the same Sun shone from
the Messianic mirror, the Jews who were not lovers of the Sun and
who were fettered by their adoration of the mirror of Moses did not
perceive the lights and effulgences of the Sun of Reality resplendent
in Jesus; therefore, they were deprived of its bestowals. Yet
the Sun of Reality, the Word of God, shone from the Messianic
mirror through the wonderful channel of Jesus Christ more fully
and more wonderfully. Its effulgences were manifestly radiant, but
even to this day the Jews are holding to the Mosaic mirror. Therefore,
they are bereft of witnessing the lights of eternity in Jesus.
In brief, the sun is one sun, the light is one light which shines
upon all phenomenal beings. Every creature has a portion thereof,
but the pure mirror can reveal the story of its bounty more fully and
completely. Therefore, we must adore the light of the Sun, no
matter through what mirror it may be revealed. We must not entertain
prejudice, for prejudice is an obstacle to realization. Inasmuch
as the effulgence is one effulgence, the human realities must
all become recipients of the same light, recognizing in it the compelling
force that unites them in its illumination.
As this is the radiant century, it is my hope that the Sun of Truth
may illumine all humanity. May the eyes be opened and the ears
become attentive; may souls become resuscitated and consort together
in the utmost harmony as recipients of the same light. Perchance,
God will remove this strife and warfare of thousands of
years. May this bloodshed pass away, this tyranny and oppression
cease, this warfare be ended. May the light of love shine forth and
+P116{~
illumine hearts, and may human lives be cemented and connected
until all of us may find agreement and tranquillity beneath the same
tabernacle and with the standard of the Most Great Peace above us
move steadily onward.
O Thou kind Lord! O Thou Who art generous and merciful! We
are the servants of Thy threshold and are gathered beneath the
sheltering shadow of Thy divine unity. The sun of Thy mercy is
shining upon all, and the clouds of Thy bounty shower upon all.
Thy gifts encompass all, Thy loving providence sustains all, Thy
protection overshadows all, and the glances of Thy favor are cast
upon all. O Lord! Grant Thine infinite bestowals, and let the light
of Thy guidance shine. Illumine the eyes, gladden the hearts with
abiding joy. Confer a new spirit upon all people and bestow upon
them eternal life. Unlock the gates of true understanding and let the
light of faith shine resplendent. Gather all people beneath the
shadow of Thy bounty and cause them to unite in harmony, so that
they may become as the rays of one sun, as the waves of one ocean,
and as the fruit of one tree. May they drink from the same fountain.
May they be refreshed by the same breeze. May they receive illumination
from the same source of light. Thou art the Giver, the
Merciful, the Omnipotent.
12 May 1912 3
Talk at Meeting of International Peace Forum
Grace Methodist Episcopal Church
West 104th Street, New York
Notes by Esther Foster
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 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
+P117{~
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 Moses 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
Jesus Christ brought them together, cemented and united them in
His Cause and established such a bond of love among them that
enmity and warfare were abandoned. It is evident, therefore, that the
divine teachings are intended to create a bond of unity in the human
world and establish the foundations of love and fellowship among
mankind. Divine religion is not a cause for discord and disagreement.
If religion becomes the source of antagonism and strife, the
absence of religion is to be preferred. Religion is meant to be the
quickening life of the body politic; if it be the cause of death to
humanity, its nonexistence would be a blessing and benefit to man.
Therefore, in this day the divine teachings must be sought, for they
are the remedies for the present conditions of the world of humanity.
The purpose of a remedy is to heal and cure. If it be productive
of worse symptoms, its absence or discontinuance is preferable.
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 &Muhammad 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
+P118{~
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! This earth
is one household and the native land 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 equitable 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 native
land, which are factors and causes of warfare, must be abandoned.
+P119{~
Consider what is happening in Tripoli: how the poor are being
killed and the blood of the helpless is being shed upon both sides;
children, made fatherless; fathers, lamenting the death of their
sons; mothers, bewailing the loss of dear ones. And what is the
benefit after all? Nothing conceivable. Is it, therefore, justifiable?
The domestic animals do not manifest hatred and cruelty toward
each other; that is the attribute of the wild and ferocious beasts. In a
flock of one thousand sheep you will witness no bloodshed. Numberless
species of birds are peaceful in flocks. Wolves, lions, tigers
are ferocious because it is their natural and necessary means for
obtaining food. Man has no need of such ferocity; his food is provided
in other ways. Therefore, it is evident that warfare, cruelty
and bloodshed in the kingdom of man are caused by human greed,
hatred and selfishness. The kings and rulers of nations enjoy luxury
and ease in their palaces and send the common people to the
battlefield--offer them as the food and targets of cannon. Each day
they invent new instruments for the more complete destruction of
the foundations of the human race. They are callous and merciless
toward their fellow creatures. What shall atone for the sufferings
and grief of mothers who have so tenderly cared for their sons?
What sleepless nights they have spent, and what days of devotion
and love they have given to bring their children to maturity! Yet the
savagery of these warring rulers causes great numbers of their victims
to be torn and mutilated in a day. What ignorance and degradation,
yea even greater than the ferocious beasts themselves! For
a wolf will carry away and devour one sheep at a time, whereas an
ambitious tyrant may cause the death of one hundred thousand men
in a battle and glory in his military prowess, saying, "I am commander
in chief; I have won this mighty victory." Consider the ignorance
and inconsistency of the human race. If a man kills another,
no matter what the cause may be, he is pronounced a murderer,
imprisoned or executed; but the brutal oppressor who has
slain one hundred thousand is idolized as a hero, conqueror or
military genius. A man steals a small sum of money; he is called a
thief and sent to the penitentiary; but the military leader who invades
and pillages a whole kingdom is acclaimed heroic and a
mighty man of valor. How base and ignorant is man!
In Persia previous to the middle of the nineteenth century among
the various tribes and peoples, sects and denominations there existed
the greatest animosity, strife and hatred. At that time, too,
all the other nations of the East were in the same condition. Religionists
were hostile and bigoted, sects were at enmity, races
hated each other, tribes were constantly at war; everywhere antagonism
+P120{~
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
spilled. Their homes were destroyed, their children made captives
and their possessions pillaged, yet none of these people waxed cold
or wavered in devotion. Even to this day the &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 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
+P121{~
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 anyone 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 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 a 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 would be misunderstood. For instance,
if Great Britain should declare for international peace, it
would be said that it has been done to ensure the safety of her colonies.
If France should hoist the standard, other nations would 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
+P122{~
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 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. Moses founded it, Jesus raised its tent, and its
brilliant light has shone forth in all the religions. &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.
+P123{~
13 May 1912 4
Talk at Reception by New York Peace Society
Hotel Astor, New York
Notes by Esther Foster
Although I felt indisposed this afternoon, yet because I attach
great importance to this assembly and was longing to see your
faces, I have come. The expression of kindly feelings and the spirit
of hospitality manifested by the former speakers are most grateful.
I am thankful for the susceptibilities of your hearts, for it is an evidence
that your greatest desire is the establishment of international
peace. You are lovers of the oneness of humanity, seekers after the
good pleasure of the Lord, investigators of the foundations of the
divine religions.
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 a 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
nonexistence 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 nonexistence 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
+P124{~
the destruction of one hundred thousand lives in a day is quite
possible. So perfected has the science of killing become and so
efficient the means and instruments of its accomplishment that a
whole nation can be obliterated in a short time. Therefore, comparison
with the methods and results of ancient warfare is out of the
question.
According to an intrinsic law all phenomena of being attain to a
summit and degree of consummation, after which a new order and
condition is established. As the instruments and science of war
have reached the degree of thoroughness and proficiency, it is
hoped that the transformation of the human world is at hand and
that in the coming centuries all the energies and inventions of man
will be utilized in promoting the interests of peace and brotherhood.
Therefore, may this esteemed and worthy society for the establishment
of international peace be confirmed in its sincere intentions
and empowered by God. Then will it hasten the time when
the banner of universal agreement will be raised and international
welfare will be proclaimed and consummated so that the darkness
which now encompasses the world shall pass away.
Sixty years ago &Baha'u'llah was in Persia. Seventy years ago
the &Bab appeared there. These two Blessed Souls devoted Their
lives to the foundation of international peace and love among mankind.
They strove with heart and soul to establish the teachings by
which divergent people might be brought together and no strife,
rancor or hatred prevail. &Baha'u'llah, addressing all humanity,
said that Adam, the parent of mankind, may be likened to the tree
of nativity upon which you are the leaves and blossoms. Inasmuch
as your origin was one, you must now be united and agreed; you
must consort with each other in joy and fragrance. He pronounced
prejudice--whether religious, racial, patriotic, political--the destroyer
of the body politic. He said that man must recognize the
oneness of humanity, for all in origin belong to the same household,
and all are servants of the same God. Therefore, mankind
must continue in the state of fellowship and love, emulating the
institutions of God and turning away from satanic promptings, for
the divine bestowals bring forth unity and agreement, whereas
satanic leadings induce hatred and war.
This remarkable Personage was able by these principles to establish
a bond of unity among the differing sects and divergent
people of Persia. Those who followed His teachings, no matter
from what denomination or faction they came, were conjoined by
the ties of love, until now they cooperate and live together in peace
and agreement. They are real brothers and sisters. No distinctions
+P125{~
of class are observed among them, and complete harmony prevails.
Daily this bond of affinity is strengthening, and their spiritual
fellowship continually develops. In order to ensure the
progress of mankind and to establish these principles &Baha'u'llah
suffered every ordeal and difficulty. The &Bab became a martyr, and
over twenty thousand men and women sacrificed their lives for
their faith. &Baha'u'llah was imprisoned and subjected to severe
persecutions. Finally, He was exiled from Persia to Mesopotamia;
from &Baghdad He was sent to Constantinople and Adrianople and
from thence to the prison of &Akka in Syria. Through all these ordeals
He strove day and night to proclaim the oneness of humanity
and promulgate the message of universal peace. From the prison of
&Akka He addressed the kings and rulers of the earth in lengthy letters,
summoning them to international agreement and explicitly
stating that the standard of the Most Great Peace would surely be
upraised in the world.
This has come to pass. The powers of earth cannot withstand the
privileges and bestowals which God has ordained for this great and
glorious century. It is a need and exigency of the time. Man can
withstand anything except that which is divinely intended and
indicated for the age and its requirements. Now--praise be to
God!--in all countries of the world, lovers of peace are to be
found, and these principles are being spread among mankind,
especially in this country. Praise be to God! This thought is prevailing,
and souls are continually arising as defenders of the oneness
of humanity, endeavoring to assist and establish international
peace. There is no doubt that this wonderful democracy will be
able to realize it, and the banner of international agreement will be
unfurled here to spread onward and outward among all the nations
of the world. I give thanks to God that I find you imbued with such
susceptibilities and lofty aspirations, and I hope that you will be
the means of spreading this light to all men. Thus may the Sun of
Reality shine upon the East and West. The enveloping clouds shall
pass away, and the heat of the divine rays will dispel the mist. The
reality of man shall develop and come forth as the image of God,
his Creator. The thoughts of man shall take such upward flight that
former accomplishments shall appear as the play of children, for
the ideas and beliefs of the past and the prejudices regarding race
and religion have ever lowered and been 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
+P126{~
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.
19 May 1912 5
Talk at Church of the Divine Paternity
Central Park West, New York
Notes by Esther Foster
Religions are many, but the reality of religion is one. The days are
many, but the sun is one. The fountains are many, but the fountainhead
is one. The branches are many, but the tree is one.
The foundation of the divine religions is reality; were there no
reality, there would be no religions. Abraham heralded reality.
Moses promulgated reality. Christ established reality. &Muhammad
was the Messenger of reality. The &Bab was the door of reality.
&Baha'u'llah was the splendor of reality. Reality is one; it does
not admit multiplicity or division. Reality is as the sun, which
shines forth from different dawning points; it is as the light, which
has illumined many lanterns.
Therefore, if the religions investigate reality and seek the essential
truth of their own foundations, they will agree and no difference
will be found. But inasmuch as religions are submerged in
dogmatic imitations, forsaking the original foundations, and as
imitations differ widely, therefore, the religions are divergent and
antagonistic. These imitations may be likened to clouds which
obscure the sunrise; but reality is the sun. If the clouds disperse, the
Sun of Reality shines upon all, and no difference of vision will
exist. The religions will then agree, for fundamentally they are the
same. The subject is one, but predicates are many.
The divine religions are like the progression of the seasons of
the year. When the earth becomes dead and desolate and because
of frost and cold no trace of vanished spring remains, the
springtime dawns again and clothes everything with a new garment
of life. The meadows become fresh and green, the trees are
adorned with verdure and fruits appear upon them. Then the winter
comes again, and all the traces of spring disappear. This is the continuous
cycle of the seasons--spring, winter, then the return of
spring. But though the calendar changes and the years move forward,
each springtime that comes is the return of the springtime
+P127{~
that has gone; this spring is the renewal of the former spring.
Springtime is springtime, no matter when or how often it comes.
The divine Prophets are as the coming of spring, each renewing
and quickening the teachings of the Prophet Who came before
Him. Just as all seasons of spring are essentially one as to newness
of life, vernal showers and beauty, so the essence of the mission
and accomplishment of all the Prophets is one and the same. Now
the people of religion have lost sight of the essential reality of the
spiritual springtime. They have held tenaciously to ancestral forms
and imitations, and because of this there is variance, strife and altercation
among them. Therefore, we must now abandon these imitations
and seek the foundation of the divine teachings; and inasmuch
as the foundation is one reality, the divergent religionists
must agree in it so that love and unity will be established among all
people and denominations.
At a time when the Orient was rent by religious dissension
&Baha'u'llah appeared. He founded teachings which became the
means of uniting the various and divergent peoples. He promulgated
principles which removed the cause of their dissension, until
today in Persia those who had been constantly at war are united.
Christians, Muslims, Zoroastrians, Jews--people of every belief
and denomination who have followed the teachings of &Baha'u'llah--
have attained complete fellowship and spiritual agreement.
Former differences and dissensions have passed away entirely.
Some of the principles of &Baha'u'llah's teaching are as follows:
First, that the oneness of humanity shall be recognized and established.
All men are the servants of God. He has created all; He is
the Provider and Preserver; He is loving to all. Inasmuch as He is
just and kind, why should we be unjust toward each other? As God
has quickened us with life, why should we be the cause of death?
As He has comforted us, why should we be the cause of anxiety
and suffering? Can humanity conceive a plan and policy better and
superior to that of God? It is certain that no matter how capable
man may be in origination of plan and organization of purpose, his
efforts will be inadequate when compared with the divine plan and
purpose; for the policy of God is perfect. Therefore, we must follow
the will and plan of God. As He is kind to all, we must be likewise;
and it is certain that this will be most acceptable to God.
Second, that truth or reality must be investigated; for reality is
one, and by investigating it all will find love and unity. Those who
are ignorant must be educated, the ailing must be healed, the undeveloped
must be brought to maturity. Shall we reject or oppose the
+P128{~
ignorant, sick or immature because of their incapacity? Is it not
better to be kind and gentle and to provide the means of remedy?
Therefore, under no circumstances whatsoever should we assume
any attitude except that of gentleness and humility.
Third, that religion is in harmony with science. The fundamental
principles of the Prophets are scientific, but the forms and imitations
which have appeared are opposed to science. If religion
does not agree with science, it is superstition and ignorance; for
God has endowed man with reason in order that he may perceive
reality. The foundations of religion are reasonable. God has
created us with intelligence to perceive them. If they are opposed
to science and reason, how could they be believed and followed?
Fourth, that religion must be conducive to love and unity among
mankind; for if it be the cause of enmity and strife, the absence of
religion is preferable. When Moses appeared, the tribes of Israel
were in a state of disunion as captives of the Pharaohs. Moses
gathered them together, and the divine law established fellowship
among them. They became as one people, united, consolidated,
after which they were rescued from bondage. They passed into the
promised land, advanced in all degrees, developed sciences and
arts, progressed in material affairs, increased in divine or spiritual
civilization until their nation rose to its zenith in the sovereignty of
Solomon. It is evident, therefore, that religion is the cause of unity,
fellowship and progress among mankind. The function of a
shepherd is to gather the sheep together and not to scatter them.
Then Christ appeared. He united varying and divergent creeds and
warring people of His time. He brought together Greeks and Romans,
reconciled Egyptians and Assyrians, Chaldeans and
Phoenicians. Christ established unity and agreement among
people of these hostile and warring nations. Therefore, it is again
evident that the purpose of religion is peace and concord.
Likewise, &Muhammad appeared at a time when the peoples and
tribes of Arabia were divergent and in a state of continual warfare.
They killed each other, pillaged and took captive wives and children.
&Muhammad united these fierce tribes, established a foundation
of fellowship among them so that they gave up warring against
each other absolutely and established communities. The result was
that the Arabian tribes freed themselves from the Persian yoke and
Roman control, established an independent sovereignty which
rose to a high degree of civilization, advanced in sciences and arts,
extended the Saracen dominion as far west as Spain and Andalusia
and became famous throughout the world. Therefore, it is proved
once more that the religion of God is intended to be the cause of
+P129{~
advancement and solidarity and not of enmity and dissolution. If it
becomes the cause of hatred and strife, its absence is preferable. Its
purpose is unity, and its foundations are one.
When &Baha'u'llah appeared in Persia, violent strife and hatred
separated the peoples and tribes of that country. They would not
come together for any purpose except war; they would not partake
of the same food, or drink of the same water; association and intercourse
were impossible. &Baha'u'llah founded the oneness of humanity
among these people and bound their hearts together with
such ties of love that they were completely united. He reestablished
the prophetic foundations, reformed and renewed the principles
laid down by the Messengers of God who had preceded
Him. And now it is hoped that through His life and teachings the
East and West shall become so united that no trace of enmity, strife
and discord shall remain.
19 May 1912 6
Talk at Brotherhood Church
Bergen and Fairview Avenues, Jersey City, New Jersey
Notes by Esther Foster
Because this is called the Church of Brotherhood, I wish to speak
upon the brotherhood of mankind. There is perfect brotherhood
underlying humanity, for all are servants of one God and belong to
one family under the protection of divine providence. The bond of
fraternity exists in humanity because all are intelligent beings
created in the realm of evolutionary growth. There is brotherhood
potential in humanity because all inhabit this earthly globe under
the one canopy of heaven. There is brotherhood natal in mankind
because all are elements of one human society subject to the necessity
of agreement and cooperation. There is brotherhood intended
in humanity because all are waves of one sea, leaves and fruit of
one tree. This is physical fellowship which ensures material happiness
in the human world. The stronger it becomes, the more will
mankind advance and the circle of materiality be enlarged.
The real brotherhood is spiritual, for physical brotherhood is
subject to separation. The wars of the outer world of existence
separate humankind, but in the eternal world of spiritual brotherhood
separation is unknown. Material or physical association is
based upon earthly interests, but divine fellowship owes its existence
to the breaths of the Holy Spirit. Spiritual brotherhood may
+P130{~
be likened to the light, while the souls of humankind are as lanterns.
The incandescent lamps here are many, yet the light is one.
At a time in the Orient when even physical brotherhood was not
in existence &Baha'u'llah appeared. At first He set forth the principles
of physical brotherhood and afterward founded the spiritual
brotherhood. He breathed such a spirit into the countries of the
Orient that various peoples and warring tribes were blended in
unity. Their bestowals and susceptibilities became one, their purposes
one purpose, their desires one desire to such a degree that
they sacrificed themselves for each other, forfeiting name, possessions
and comfort. Their fellowship became indissoluble. This is
eternal, spiritual fellowship, heavenly and divine brotherhood,
which defies dissolution. Material civilization advances through
the physical association of mankind. The progress you observe in
the outer world is founded mainly upon the fraternity of material
interests. Were it not for this physical and mental association,
civilization would not have progressed. Now--praise be to
God!--the indissoluble spiritual association is evident; therefore,
it is certain that divine civilization has been founded, and the world
will progress and advance spiritually. In this radiant century divine
knowledge, merciful attributes and spiritual virtues will attain the
highest degree of advancement. The traces have become manifest
in Persia. Souls have advanced to such a degree as to forfeit life
and possessions for each other. Their spiritual perceptions have
developed; their intelligence has quickened; their souls are awakened.
The utmost love has been manifested. Therefore, it is my
hope that spiritual fraternity shall unite the East and the West and
bring about the complete abolition of warfare among mankind.
May it bind together individuals and members of the human family
and be the cause of advancing minds, illuminating hearts and allowing
divine bestowals to encompass us from all directions. May
spiritual susceptibilities set hearts aglow with the message of glad
tidings. May spiritual brotherhood cause rebirth and regeneration,
for its creative quickening emanates from the breaths of the Holy
Spirit and is founded by the power of God. Surely that which is
founded through the divine power of the Holy Spirit is permanent
in its potency and lasting in its effect.
Material brotherhood does not prevent nor remove warfare; it
does not dispel differences among mankind. But spiritual alliance
destroys the very foundation of war, effaces differences entirely,
promulgates the oneness of humanity, revivifies mankind, causes
hearts to turn to the Kingdom of God and baptizes souls with the
Holy Spirit. Through this divine brotherhood the material world
+P131{~
will become resplendent with the lights of Divinity, the mirror of
materiality will acquire its lights from heaven, and justice will be
established in the world so that no trace of darkness, hatred and
enmity shall be visible. Humanity shall come within the bounds of
security, the Prophethood of all the Messengers of God shall be
established, Zion shall leap and dance, Jerusalem shall rejoice, the
Mosaic flame shall ignite, the Messianic light shall shine, the
world will become another world, and humanity shall put on
another power. This is the greatest divine bestowal; this is the effulgence
of the Kingdom of God; this is the day of illumination;
this is the merciful century. We must appreciate these things and
strive in order that the utmost desire of the Prophets may now be
realized and all the glad tidings be fulfilled. Trust in the favor of
God. Look not at your own capacities, for the divine bestowal can
transform a drop into an ocean; it can make a tiny seed a lofty tree.
Verily, divine bestowals are like the sea, and we are the fishes of
that sea. The fishes must not look at themselves; they must behold
the ocean, which is vast and wonderful. Provision for the sustenance
of all is in this ocean; therefore, the divine bounties encompass
all, and love eternal shines upon all.
The question has been asked: Will the spiritual progress of the
world equal and keep pace with material progress in the future? In a
living organism the full measure of its development is not known
or realized at the time of its inception or birth. Development and
progression imply gradual stages or degrees. For example,
spiritual advancement may be likened to the light of the early
dawn. Although this dawn light is dim and pale, a wise man who
views the march of the sunrise at its very beginning can foretell the
ascendancy of the sun in its full glory and effulgence. He knows for
a certainty that it is the beginning of its manifestation and that later
it will assume great power and potency. Again, for example, if he
takes a seed and observes that it is sprouting, he will know assuredly
that it will ultimately become a tree. Now is the beginning
of the manifestation of the spiritual power, and inevitably the potency
of its life forces will assume greater and greater proportions.
Therefore, this twentieth century is the dawn, or beginning, of
spiritual illumination, and it is evident that day by day it will advance.
It will reach such a degree that spiritual effulgences will
overcome the physical, so that divine susceptibilities will overpower
material intelligence and the heavenly light dispel and
banish earthly darkness. Divine healing shall purify all ills, and the
cloud of mercy will pour down its rain. The Sun of Reality will
shine, and all the earth shall put on its beautiful green carpet.
+P132{~
Among the results of the manifestation of spiritual forces will be
that the human world will adapt itself to a new social form, the justice
of God will become manifest throughout human affairs, and
human equality will be universally established. The poor will receive
a great bestowal, and the rich attain eternal happiness. For
although at the present time the rich enjoy the greatest luxury and
comfort, they are nevertheless deprived of eternal happiness; for
eternal happiness is contingent upon giving, and the poor are
everywhere in the state of abject need. Through the manifestation
of God's great equity the poor of the world will be rewarded and
assisted fully, and there will be a readjustment in the economic
conditions of mankind so that in the future there will not be the
abnormally rich nor the abject poor. The rich will enjoy the
privilege of this new economic condition as well as the poor, for
owing to certain provisions and restrictions they will not be able to
accumulate so much as to be burdened by its management, while
the poor will be relieved from the stress of want and misery. The
rich will enjoy his palace, and the poor will have his comfortable
cottage.
The essence of the matter is that divine justice will become
manifest in human conditions and affairs, and all mankind will find
comfort and enjoyment in life. It is not meant that all will be equal,
for inequality in degree and capacity is a property of nature. Necessarily
there will be rich people and also those who will be in want of
their livelihood, but in the aggregate community there will be
equalization and readjustment of values and interests. In the future
there will be no very rich nor extremely poor. There will be an
equilibrium of interests, and a condition will be established which
will make both rich and poor comfortable and content. This will be
an eternal and blessed outcome of the glorious twentieth century
which will be realized universally. The significance of it is that the
glad tidings of great joy revealed in the promises of the Holy Books
will be fulfilled. Await ye this consummation.
+P133{~
20 May 1912 7
Talk at Woman's Suffrage Meeting
Metropolitan Temple
Seventh Avenue and Fourteenth Street, New York
Notes by Esther Foster
Today questions of the utmost importance are facing humanity,
questions peculiar to this radiant century. In former centuries there
was not even mention of them. Inasmuch as this is the century of
illumination, the century of humanity, the century of divine bestowals,
these questions are being presented for the expression of
public opinion, and in all the countries of the world, discussion is
taking place looking to their solution.
One of these questions concerns the rights of woman and her
equality with man. In past ages it was held that woman and man
were not equal--that is to say, woman was considered inferior to
man, even from the standpoint of her anatomy and creation. She
was considered especially inferior in intelligence, and the idea
prevailed universally that it was not allowable for her to step into the
arena of important affairs. In some countries man went so far as to
believe and teach that woman belonged to a sphere lower than human.
But in this century, which is the century of light and the
revelation of mysteries, God is proving to the satisfaction of humanity
that all this is ignorance and error; nay, rather, it is well established
that mankind and womankind as parts of composite humanity
are coequal and that no difference in estimate is allowable,
for all are human. The conditions in past centuries were due to
woman's lack of opportunity. She was denied the right and
privilege of education and left in her undeveloped state. Naturally,
she could not and did not advance. In reality, God has created all
mankind, and in the estimation of God there is no distinction as to
male and female. The one whose heart is pure is acceptable in His
sight, be that one man or woman. God does not inquire, "Art thou
woman or art thou man?" He judges human actions. If these are
acceptable in the threshold of the Glorious One, man and woman
will be equally recognized and rewarded.
Furthermore, the education of woman is more necessary and
important than that of man, for woman is the trainer of the child
from its infancy. If she be defective and imperfect herself, the child
will necessarily be deficient; therefore, imperfection of woman
implies a condition of imperfection in all mankind, for it is the
+P134{~
mother who rears, nurtures and guides the growth of the child. This
is not the function of the father. If the educator be incompetent, the
educated will be correspondingly lacking. This is evident and
incontrovertible. Could the student be brilliant and accomplished if
the teacher is illiterate and ignorant? The mothers are the first
educators of mankind; if they be imperfect, alas for the condition
and future of the race.
Again, it is well established in history that where woman has not
participated in human affairs the outcomes have never attained a
state of completion and perfection. On the other hand, every
influential undertaking of the human world wherein woman has
been a participant has attained importance. This is historically true
and beyond disproof even in religion. Jesus Christ had twelve disciples
and among His followers a woman known as Mary Magdalene.
Judas Iscariot had become a traitor and hypocrite, and after
the crucifixion the remaining eleven disciples were wavering and
undecided. It is certain from the evidence of the Gospels that the
one who comforted them and reestablished their faith was Mary
Magdalene.
The world of humanity consists of two parts: male and female.
Each is the complement of the other. Therefore, if one is defective,
the other will necessarily be incomplete, and perfection cannot be
attained. There is a right hand and a left hand in the human body,
functionally equal in service and administration. If either proves
defective, the defect will naturally extend to the other by involving
the completeness of the whole; for accomplishment is not normal
unless both are perfect. If we say one hand is deficient, we prove
the inability and incapacity of the other; for single-handed there is
no full accomplishment. Just as physical accomplishment is complete
with two hands, so man and woman, the two parts of the social
body, must be perfect. It is not natural that either should remain
undeveloped; and until both are perfected, the happiness of
the human world will not be realized.
The most momentous question of this day is international peace
and arbitration, and universal peace is impossible without universal
suffrage. Children are educated by the women. The mother
bears the troubles and anxieties of rearing the child, undergoes the
ordeal of its birth and training. Therefore, it is most difficult for
mothers to send to the battlefield those upon whom they have
lavished such love and care. Consider a son reared and trained
twenty years by a devoted mother. What sleepless nights and restless,
anxious days she has spent! Having brought him through
+P135{~
dangers and difficulties to the age of maturity, how agonizing then
to sacrifice him upon the battlefield! Therefore, the mothers will
not sanction war nor be satisfied with it. So it will come to pass that
when women participate fully and equally in the affairs of the
world, when they enter confidently and capably the great arena of
laws and politics, war will cease; for woman will be the obstacle
and hindrance to it. This is true and without doubt.
It has been objected by some that woman is not equally capable
with man and that she is deficient by creation. This is pure imagination.
The difference in capability between man and woman is
due entirely to opportunity and education. Heretofore woman has
been denied the right and privilege of equal development. If equal
opportunity be granted her, there is no doubt she would be the peer
of man. History will evidence this. In past ages noted women have
arisen in the affairs of nations and surpassed men in their accomplishments.
Among them was Zenobia, Queen of the East,
whose capital was Palmyra. Even today the site of that city bears
witness to her greatness, ability and sovereignty; for there the
traveler will find ruins of palaces and fortifications of the utmost
strength and solidity built by this remarkable woman in the third
century after Christ. She was the wife of the governor-general of
Athens. After her husband's death she assumed control of the government
in his stead and ruled her province most efficiently. Afterward
she conquered Syria, subdued Egypt and founded a most
wonderful kingdom with political sagacity and thoroughness. The
Roman Empire sent a great army against her. When this army replete
with martial splendor reached Syria, Zenobia herself appeared
upon the field leading her forces. On the day of battle she
arrayed herself in regal garments, placed a crown upon her head
and rode forth, sword in hand, to meet the invading legions. By her
courage and military strategy the Roman army was routed and so
completely dispersed that they were not able to reorganize in retreat.
The government of Rome held consultation, saying, "No
matter what commander we send, we cannot overcome her; therefore,
the Emperor Aurelian himself must go to lead the legions of
Rome against Zenobia." Aurelian marched into Syria with two
hundred thousand soldiers. The army of Zenobia was greatly inferior
in size. The Romans besieged her in Palmyra two years
without success. Finally, Aurelian was able to cut off the city's
supply of provisions so that she and her people were compelled by
starvation to surrender. She was not defeated in battle. Aurelian
carried her captive to Rome. On the day of his entry into the city he
+P136{~
arranged a triumphal procession--first elephants, then lions, tigers,
birds, monkeys--and after the monkeys, Zenobia. A crown
was upon her head, a chain of gold about her neck. With queenly
dignity and unconscious of humiliation, looking to the right and
left, she said, "Verily, I glory in being a woman and in having
withstood the Roman Empire." (At that time the dominion of
Rome covered half the known earth.) "And this chain about my
neck is a sign not of humiliation but of glorification. This is a symbol
of my power, not of my defeat."
Among other historical women was Catherine I, wife of Peter
the Great. Russia and Turkey were at war. &Muhammad &Pasha,
commander of the Turkish forces, had defeated Peter and was
about to take St. Petersburg. The Russians were in a most critical
position. Catherine, the wife of Peter, said, "I will arrange this
matter." She had an interview with &Muhammad &Pasha, negotiated a
treaty of peace and induced him to turn back. She saved her husband
and her nation. This was a great accomplishment. Afterward
she was crowned Empress of Russia and ruled with wisdom until
her death.
The discovery of America by Columbus was during the reign of
Isabella of Spain, to whose intelligence and assistance this wonderful
accomplishment was largely due. In brief, many remarkable
women have appeared in the history of the world, but further mention
of them is not necessary.
Today among the &Baha'is of Persia there are many women who
are the very pride and envy of the men. They are imbued with all
the virtues and excellences of humanity. They are eloquent; they
are poets and scholars and embody the quintessence of humility. In
political ability and acumen they have been able to cope and compete
with representative men. They have consecrated their lives
and forfeited their possessions in martyrdom for the sake of humanity,
and the traces of their glory will last forever. The pages of
the history of Persia are illumined by the lives and records of these
women.
The purpose, in brief, is this: that if woman be fully educated
and granted her rights, she will attain the capacity for wonderful
accomplishments and prove herself the equal of man. She is the
coadjutor of man, his complement and helpmeet. Both are human;
both are endowed with potentialities of intelligence and
embody the virtues of humanity. In all human powers and functions
they are partners and coequals. At present in spheres of
human activity woman does not manifest her natal prerogatives,
+P137{~
owing to lack of education and opportunity. Without doubt education
will establish her equality with men. Consider the animal
kingdom, where no distinction is observed between male and
female. They are equal in powers and privileges. Among birds of
the air no distinction is evidenced. Their powers are equal; they
dwell together in complete unity and mutual recognition of rights.
Shall we not enjoy the same equality? Its absence is not befitting to
mankind.
+P138{~
TALKS &ABDU'L-BAHA DELIVERED
IN CAMBRIDGE AND BOSTON
23 May 1912
Talk at Home of Mr. and Mrs. Francis W. Breed
367 Harvard Street, Cambridge, Massachusetts
From Stenographic Notes
Scientific knowledge is the highest attainment upon the human
plane, for science is the discoverer of realities. It is of two kinds:
material and spiritual. Material science is the investigation of
natural phenomena; divine science is the discovery and realization
of spiritual verities. The world of humanity must acquire both. A
bird has two wings; it cannot fly with one. Material and spiritual
science are the two wings of human uplift and attainment. Both are
necessary--one the natural, the other supernatural; one material,
the other divine. By the divine we mean the discovery of the mysteries
of God, the comprehension of spiritual realities, the wisdom
of God, inner significances of the heavenly religions and foundation
of the law.
This is 23 May, the anniversary of the message and Declaration
of the &Bab. It is a blessed day and the dawn of manifestation, for
the appearance of the &Bab was the early light of the true morn,
whereas the manifestation of the Blessed Beauty, &Baha'u'llah, was
the shining forth of the sun. Therefore, it is a blessed day, the inception
of the heavenly bounty, the beginning of the divine effulgence.
On this day in 1844 the &Bab was sent forth heralding and
proclaiming the Kingdom of God, announcing the glad tidings of
the coming of &Baha'u'llah and withstanding the opposition of the
whole Persian nation. Some of the Persians followed Him. For this
they suffered the most grievous difficulties and severe ordeals.
They withstood the tests with wonderful power and sublime
heroism. Thousands were cast into prison, punished, persecuted
and martyred. Their homes were pillaged and destroyed, their possessions
confiscated. They sacrificed their lives most willingly and
remained unshaken in their faith to the very end. Those wonderful
souls are the lamps of God, the stars of sanctity shining gloriously
from the eternal horizon of the will of God.
The &Bab was subjected to bitter persecution in &Shiraz, where He
first proclaimed His mission and message. A period of famine
afflicted that region, and the &Bab journeyed to &Isfahan. There the
+P139{~
learned men rose against Him in great hostility. He was arrested
and sent to &Tabriz. From thence He was transferred to &Maku and
finally imprisoned in the strong castle of &Chihriq. Afterward He
was martyred in &Tabriz.
This is merely an outline of the history of the &Bab. He withstood
all persecutions and bore every suffering and ordeal with
unflinching strength. The more His enemies endeavored to extinguish
that flame, the brighter it became. Day by day His Cause
spread and strengthened. During the time when He was among the
people He was constantly heralding the coming of &Baha'u'llah. In
all His Books and Tablets He mentioned &Baha'u'llah and announced
the glad tidings of His manifestation, prophesying that He
would reveal Himself in the ninth year. He said that in the ninth
year "you will attain to all happiness"; in the ninth year "you will
be blessed with the meeting of the Promised One of Whom I have
spoken." He mentioned the Blessed Perfection, &Baha'u'llah, by
the title "Him Whom God shall make manifest." In brief, that
blessed Soul offered His very life in the pathway of &Baha'u'llah,
even as it is recorded in historical writings and records. In His first
Book, the Best of Stories, He says, "O Remnant of God! I am
wholly sacrificed to Thee; I am content with curses in Thy path; I
crave nought but to be slain in Thy love; and God, the Supreme,
sufficeth as an eternal protection."
Consider how the &Bab endured difficulties and tribulations;
how He gave His life in the Cause of God; how He was attracted to
the love of the Blessed Beauty, &Baha'u'llah; and how He announced
the glad tidings of His manifestation. We must follow His
heavenly example; we must be self-sacrificing and aglow with the
fire of the love of God. We must partake of the bounty and grace of
the Lord, for the &Bab has admonished us to arise in service to the
Cause of God, to be absolutely severed from all else save God
during the day of the Blessed Perfection, &Baha'u'llah, to be completely
attracted by the love of &Baha'u'llah, to love all humanity
for His sake, to be lenient and merciful to all for Him and to upbuild
the oneness of the world of humanity. Therefore, this day, 23
May, is the anniversary of a blessed event.
+P140{~
24 May 1912 2
Talk at Free Religious Association, or Unitarian Conference
Boston, Massachusetts
From Stenographic Notes
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 nonprogressive, 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 reformation. 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 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 suns and planetary systems?
Would the mask of obscurity which beclouded medieval centuries
meet the demand for clear-eyed vision and understanding which
characterizes the world today? Will the despotism of former governments
answer the call for freedom which has risen from the
heart of humanity in this cycle of illumination? It is evident that no
vital results are now forthcoming from the customs, institutions
and standpoints of the past. In view of this, shall blind imitations of
ancestral forms and theological interpretations continue to guide
and control the religious life and spiritual development of humanity
today? Shall man, gifted with the power of reason, unthinkingly
+P141{~
follow and adhere to dogma, creeds and hereditary beliefs which
will not bear the analysis of reason in this century of effulgent reality?
Unquestionably this will not satisfy men of science, for when
they find premise or conclusion contrary to present standards of
proof and without real foundation, they reject that which has been
formerly accepted as standard and correct and move forward from
new foundations.
The divine Prophets have revealed and founded religion. They
have laid down certain laws and heavenly principles for the guidance
of mankind. They have taught and promulgated the knowledge
of God, established praiseworthy ethical ideals and inculcated
the highest standards of virtues in the human world. Gradually
these heavenly teachings and foundations of reality have been
beclouded by human interpretations and dogmatic imitations of
ancestral beliefs. The essential realities, which the Prophets labored
so hard to establish in human hearts and minds while undergoing
ordeals and suffering tortures of persecution, have now well
nigh vanished. Some of these heavenly Messengers have been
killed, some imprisoned, all of Them despised and rejected while
proclaiming the reality of Divinity. Soon after Their departure
from this world, the essential truth of Their teachings was lost sight
of and dogmatic imitations adhered to.
Inasmuch as human interpretations and blind imitations differ
widely, religious strife and disagreement have arisen among mankind,
the light of true religion has been extinguished and the unity
of the world of humanity destroyed. The Prophets of God voiced
the spirit of unity and agreement. They have been the Founders of
divine reality. Therefore, if the nations of the world forsake imitations
and investigate the reality underlying the revealed Word of
God, they will agree and become reconciled. For reality is one and
not multiple.
The nations and religions are steeped in blind and bigoted imitations.
A man is a Jew because his father was a Jew. The Muslim
follows implicitly the footsteps of his ancestors in belief and observance.
The Buddhist is true to his heredity as a Buddhist. That is
to say, they profess religious belief blindly and without investigation,
making unity and agreement impossible. It is evident, therefore,
that this condition will not be remedied without a reformation
in the world of religion. In other words, the fundamental reality of
the divine religions must be renewed, reformed, revoiced to mankind.
From the seed of reality religion has grown into a tree which has
put forth leaves and branches, blossoms and fruit. After a time this
+P142{~
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 unequaled,
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 reality itself
will be established. Warfare and strife will cease among mankind;
all will be reconciled as servants of God. For all are sheltered
beneath the tree of His providence and mercy. God is kind to all; He
is the giver of bounty to all alike, even as 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 ensures the happiness of the human
world. Spiritual progress ensures 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, of 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 ensure 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 ensures universal
peace. Therefore, we must investigate the foundation 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
+P143{~
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.
25 May 1912 3
Huntington Chambers
Boston, Massachusetts
From Stenographic Notes
I am going away from your city, but I leave my heart with you. My
spirit will be here; I will not forget you. I ask confirmation for you
from the Kingdom of &Baha'u'llah. I pray that you may advance
continually in spiritual susceptibilities, that day by day you may
grow more radiant and draw nearer to God until you become instrumental
in illumining the world of humanity. May these confirmations
of the Kingdom of God encompass you. This is my hope, my
prayer.
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 bears 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
+P144{~
East and West can communicate instantly. A human being can soar
in the skies or speed in submarine depths. The power of steam has
linked the continents. Trains cross the deserts and pierce the barriers
of mountains; ships find unerring pathways upon the trackless
oceans. Day by day discoveries are increasing. What a wonderful
century this is! It is an age of universal reformation. Laws and statutes
of civil and federal governments are in process of change
and transformation. Sciences and arts are being molded 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 and 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 reformed. They must be
abandoned and new conditions be recognized. The morals of humanity
must undergo change. New remedies and solutions 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
+P145{~
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 eternal glory and everlasting life; 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 ensured and their names be
glorified eternally. May the confirmations of God uphold them in
all things and their memories become revered throughout the East
and the West. May they become the servants of the Most High
God, near and dear to Him in the oneness of the heavenly Kingdom.
&Baha'u'llah endured ordeals and hardships sixty years. There
was no persecution, vicissitude or suffering He did not experience
at the hand of His enemies and oppressors. All the days of His life
were passed in difficulty and tribulation--at one time in prison,
another in exile, sometimes in chains. He willingly endured these
difficulties for the unity of mankind, praying that the world of humanity
might realize the radiance of God, the oneness of humankind
become a reality, strife and warfare cease and peace and tranquillity
be realized by all. In prison He hoisted the banner of human
solidarity, proclaiming universal peace, writing to the kings and
rulers of nations, summoning them to international unity and counseling
arbitration. His life was a vortex of persecution and difficulty;
yet catastrophes, extreme ordeals and vicissitudes did
not hinder the accomplishment of His work and mission. Nay, on
the contrary, His power became greater and greater, His efficiency
and influence spread and increased until His glorious light shone
+P146{~
throughout the Orient, love and unity were established, and the
differing religions found a center of contact and reconciliation.
Therefore, we also must strive in this pathway of love and service,
sacrificing life and possessions, passing our days in devotion,
consecrating our efforts wholly to the Cause of God so that, God
willing, the ensign of universal religion may be uplifted in the
world of mankind and the oneness of the world of humanity be established.
In your hearts I have beheld the reflection of a great and wonderful
love. The Americans have shown me uniform kindness, and
I entertain a deep spiritual love for them. I am pleased with the
susceptibilities of your hearts. I will pray for you, asking divine
assistance, and then say farewell.
O my God! O my God! Verily, these servants are turning to
Thee, supplicating Thy kingdom of mercy. Verily, they are attracted
by Thy holiness and set aglow with the fire of Thy love,
seeking confirmation from Thy wondrous kingdom, and hoping
for attainment in Thy heavenly realm. Verily, they long for the descent
of Thy bestowal, desiring illumination from the Sun of Reality.
O Lord! Make them radiant lamps, merciful signs, fruitful
trees and shining stars. May they come forth in Thy service and be
connected with Thee by the bonds and ties of Thy love, longing for
the lights of Thy favor. O Lord! Make them signs of guidance,
standards of Thine immortal kingdom, waves of the sea of Thy
mercy, mirrors of the light of Thy majesty.
Verily, Thou art the Generous. Verily, Thou art the Merciful.
Verily, Thou art the Precious, the Beloved.
+P147{~
TALKS &ABDU'L-BAHA DELIVERED
IN NEW YORK AND FANWOOD
26 May 1912
Talk at Mount Morris Baptist Church
Fifth Avenue and 126th Street, New York
Notes by Esther Foster
As I entered the church this evening, I heard the hymn "Nearer my
God, to Thee." The greatest attainment in the world of humanity is
nearness to God. Every lasting glory, honor, grace and beauty
which comes to man comes through nearness to God. All the
Prophets and apostles longed and prayed for nearness to the
Creator. How many nights they passed in sleepless yearning for
this station; how many days they devoted to supplication for this
attainment, seeking ever to draw nigh unto Him! But nearness to
God is not an easy accomplishment. During the time Jesus Christ
was upon the earth mankind sought nearness to God, but in that day
no one attained it save a very few--His disciples. Those blessed
souls were confirmed with divine nearness through the love of
God. Divine nearness is dependent upon attainment to the knowledge
of God, upon severance from all else save God. It is contingent
upon self-sacrifice and to be found only through forfeiting
wealth and worldly possessions. It is made possible through the
baptism of water and fire revealed in the Gospels. Water symbolizes
the water of life, which is knowledge, and fire is the fire of
the love of God; therefore, man must be baptized with the water of
life, the Holy Spirit and the fire of the love of the Kingdom. Until
he attains these three degrees, nearness to God is not possible. This
is the process by which the &Baha'is of Persia have attained it. They
gave their lives for this station, sacrificed honor, comfort and possessions,
hastened with the utmost joy to the place of martyrdom;
their blood was spilled, their bodies were tortured and destroyed,
their homes pillaged, their children carried into captivity. They
endured all these conditions joyfully and willingly. Through such
sacrifice nearness to God is made possible. And be it known that
this nearness is not dependent upon time or place. Nearness to God
is dependent upon purity of the heart and exhilaration of the spirit
through the glad tidings of the Kingdom. Consider how a pure,
well-polished mirror fully reflects the effulgence of the sun, no
matter how distant the sun may be. As soon as the mirror is cleaned
+P148{~
and purified, the sun will manifest itself. The more pure and sanctified
the heart of man becomes, the nearer it draws to God, and
the light of the Sun of Reality is revealed within it. This light sets
hearts aglow with the fire of the love of God, opens in them the
doors of knowledge and unseals the divine mysteries so that spiritual
discoveries are made possible. All the Prophets have drawn
near to God through severance. We must emulate those Holy Souls
and renounce our own wishes and desires. We must purify ourselves
from the mire and soil of earthly contact until our hearts become
as mirrors in clearness and the light of the most great guidance
reveals itself in them.
&Baha'u'llah proclaims in the Hidden Words that God inspires
His servants and is revealed through them. He says, "Thy heart is
My home; sanctify it for My descent. Thy spirit is My place of revelation;
cleanse it for My manifestation." Therefore, we learn
that nearness to God is possible through devotion to Him, through
entrance into the Kingdom and service to humanity; it is attained
by unity with mankind and through loving-kindness to all; it is dependent
upon investigation of truth, acquisition of praiseworthy
virtues, service in the cause of universal peace and personal
sanctification. In a word, nearness to God necessitates sacrifice of
self, severance and the giving up of all to Him. Nearness is likeness.
Behold how the sun shines upon all creation, but only surfaces
that are pure and polished can reflect its glory and light. The darkened
soul has no portion of the revelation of the glorious effulgence
of reality; and the soil of self, unable to take advantage of
that light, does not produce growth. The eyes of the blind cannot
behold the rays of the sun; only pure eyes with sound and perfect
sight can receive them. Green and living trees can absorb the
bounty of the sun; dead roots and withered branches are destroyed
by it. Therefore, man must seek capacity and develop readiness.
As long as he lacks susceptibility to divine influences, he is incapable
of reflecting the light and assimilating its benefits. Sterile soil
will produce nothing, even if the cloud of mercy pours rain upon it a
thousand years. We must make the soil of our hearts receptive and
fertile by tilling in order that the rain of divine mercy may refresh
them and bring forth roses and hyacinths of heavenly planting. We
must have perceiving eyes in order to see the light of the sun. We
must cleanse the nostril in order to scent the fragrances of the divine
rose garden. We must render the ears attentive in order to hear
the summons of the supreme Kingdom. No matter how beautiful
+P149{~
the melody, the ear that is deaf cannot hear it, cannot receive the
call of the Supreme Concourse. The nostril that is clogged with
dust cannot inhale the fragrant odors of the blossoms. Therefore,
we must ever strive for capacity and seek readiness. As long as we
lack susceptibility, the beauties and bounties of God cannot
penetrate. Christ spoke a parable in which He said His words were
like the seeds of the sower; some fall upon stony ground, some
upon sterile soil, some are choked by thorns and thistles, but some
fall upon the ready, receptive and fertile ground of human hearts.
When seeds are cast upon sterile soil, no growth follows. Those
cast upon stony ground will grow a short time, but lacking deep
roots will wither away. Thorns and thistles destroy others completely,
but the seed cast in good ground brings forth harvest and
fruitage.
In the same way, the words I speak to you here tonight may produce
no effect whatever. Some hearts may be affected, then soon
forget; others owing to superstitious ideas and imaginations may
even fail to hear and understand; but the blessed souls who are attentive
to my exhortation and admonition, listening with the ear of
acceptance, allowing my words to penetrate effectively, will advance
day by day toward full fruition, yea even to the Supreme
Concourse. Consider how the parable makes attainment dependent
upon capacity. Unless capacity is developed, the summons of the
Kingdom cannot reach the ear, the light of the Sun of Truth will not
be observed, and the fragrances of the rose garden of inner
significance will be lost. Let us endeavor to attain capacity, susceptibility
and worthiness that we may hear the call of the glad tidings
of the Kingdom, become revivified by the breaths of the Holy
Spirit, hoist the standard of the oneness of humanity, establish
human brotherhood, and under the protection of divine grace attain
the everlasting and eternal life.
O Thou forgiving God! These servants are turning to Thy kingdom
and seeking Thy grace and bounty. O God! Make their hearts
good and pure in order that they may become worthy of Thy love.
Purify and sanctify the spirits that the light of the Sun of Reality
may shine upon them. Purify and sanctify the eyes that they may
perceive Thy light. Purify and sanctify the ears in order that they
may hear the call of Thy kingdom.
O Lord! Verily, we are weak, but Thou art mighty. Verily, we
are poor, but Thou art rich. We are the seekers, and Thou art the
One sought. O Lord! Have compassion upon us and forgive us; bestow
upon us such capacity and receptiveness that we may be
+P150{~
worthy of Thy favors and become attracted to Thy kingdom, that
we may drink deep of the water of life, may be enkindled by the fire
of Thy love, and be resuscitated through the breaths of the Holy
Spirit in this radiant century.
O God, my God! Cast upon this gathering the glances of Thy
loving-kindness. Keep safe each and all in Thy custody and under
Thy protection. Send down upon these souls Thy heavenly blessings.
Immerse them in the ocean of Thy mercy and quicken them
through the breaths of the Holy Spirit.
O Lord! Bestow Thy gracious aid and confirmation upon this
just government. This country lieth beneath the sheltering shadow
of Thy protection and this people is in Thy service. O Lord! Confer
upon them Thy heavenly bounty and render the outpourings of Thy
grace and favor copious and abundant. Suffer this esteemed nation
to be held in honor and enable it to be admitted into Thy kingdom.
Thou art the Powerful, the Omnipotent, the Merciful, and Thou
art the Generous, the Beneficent, the Lord of grace abounding.
28 May 1912 2
Talk at Reception at Metropolitan Temple
Seventh Avenue and Fourteenth Street, New York
Notes by Esther Foster
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.
+P151{~
The divine Manifestations since the day of Adam have striven to
unite humanity so that all may be accounted as one soul. The function
and purpose of a shepherd is to gather and not disperse his
flock. The Prophets of God have been divine Shepherds of humanity.
They have established a bond of love and unity among mankind,
made scattered peoples one nation and wandering tribes a
mighty kingdom. They have laid the foundation of the oneness of
God and summoned all to universal peace. All these holy, divine
Manifestations are one. They have served one God, promulgated
the same truth, founded the same institutions and reflected the
same light. Their appearances have been successive and correlated;
each One has announced and extolled the One Who was to
follow, and all laid the foundation of reality. They summoned and
invited the people to love and made the human world a mirror of
the Word of God. Therefore, the divine religions They established
have one foundation; Their teachings, proofs and evidences are
one; in name and form They differ, but in reality They agree and are
the same. These holy Manifestations have been as the coming of
springtime in the world. Although the springtime of this year is designated
by another name according to the changing calendar, yet
as regards its life and quickening it is the same as the springtime of
last year. For each spring is the time of a new creation, the effects,
bestowals, perfections and life-giving forces of which are the same
as those of the former vernal seasons, although the names are many
and various. This is 1912, last year 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 designations--
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 dayspring 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
+P152{~
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, the betterment of morals, the spiritual development
of mankind, the real life and divine bestowals. All the
Prophets have been the promoters of these principles; none of
Them has been the promoter of corruption, vice or evil. They have
summoned mankind to all good. They have united people in the
love of God, invited them to the religions of the unity of mankind
and exhorted them to amity and agreement. For example, we mention
Abraham and Moses. By this mention we do not mean the
limitation implied in the mere names but intend the virtues which
these names embody. When we say Abraham, we mean thereby a
manifestation of divine guidance, a center of human virtues, a
source of heavenly bestowals to mankind, a dawning point of divine
inspiration and perfections. These perfections and graces are
not limited to names and boundaries. When we find these virtues,
qualities and attributes in any personality, we recognize the same
reality shining from within and bow in acknowledgment of the
Abrahamic perfections. Similarly, we acknowledge and adore the
beauty of Moses. Some souls were lovers of the name Abraham,
loving the lantern instead of the light, and when they saw this same
light shining from another lantern, they were so attached to the
former lantern that they did not recognize its later appearance and
illumination. Therefore, those who were attached and held tenaciously
to the name Abraham were deprived when the Abrahamic
virtues reappeared in Moses. Similarly, the Jews were believers in
Moses, awaiting the coming of the Messiah. The virtues and perfections
of Moses became apparent in 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 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,
+P153{~
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 kingdom of soul
have become fresh and verdant by its bestowals. It has resuscitated
the whole realm of existence. On one hand, the lights of reality are
shining; on the other, the clouds of divine mercy are pouring down
the fullness of heavenly bounty. Wonderful material progress is
evident, and great spiritual discoveries are being made. Truly, this
can be called the miracle of centuries, for it is replete with manifestations
of the miraculous. The time has come when all mankind
shall be united, when all races shall be loyal to one fatherland, all
religions become one religion, and racial and religious bias pass
away. It is a day in which the oneness of humankind shall uplift its
standard and international peace, like the true morning, flood the
world with its light. Therefore, we offer supplications to God,
asking Him to dispel these gloomy clouds and uproot these imitations
in order that the East and West may become radiant with love
and unity, that the nations of the world shall embrace each other
and the ideal spiritual brotherhood illumine the world like the
glorious sun of the high heavens. This is our hope, our wish and
desire. We pray that through the bounty and grace of God we may
attain thereto. I am very happy to be present at this meeting which
has innate radiance, intelligence, perception and longing to investigate
reality. Such meetings are the glory of the world of mankind.
I ask the blessing of God in your behalf.
+P154{~
29 May 1912 3
Talk at Home of Mr. and Mrs. Edward B. Kinney
780 West End Avenue, New York
Notes by Howard MacNutt
The divine Manifestations have been iconoclastic in Their teachings,
uprooting error, destroying false religious beliefs and summoning
mankind anew to the fundamental oneness of God. All of
Them have, likewise, proclaimed the oneness of the world of humanity.
The essential teaching of Moses was the law of Sinai, the
Ten Commandments. Christ renewed and again revealed the
commands of the one God and precepts of human action. In
&Muhammad, although the circle was wider, the intention of His
teaching was likewise to uplift and unify humanity in the knowledge
of the one God. In the &Bab the circle was again very much
enlarged, but the essential teaching was the same. The Books of
&Baha'u'llah number more than one hundred. Each one is an evident
proof sufficient for mankind; each one from foundation to
apex proclaims the essential unity of God and humanity, the love
of God, the abolition of war and the divine standard of peace. Each
one also inculcates divine morality, the manifestation of lordly
graces--in every word a book of meanings. For the Word of God
is collective wisdom, absolute knowledge and eternal truth.
Consider the statement recorded in the first chapter of the book
of John: "In the beginning was the Word, and the Word was with
God, and the Word was God." This statement is brief but replete
with the greatest meanings. Its applications are illimitable and beyond
the power of books or words to contain and express. Heretofore
the doctors of theology have not expounded it but have restricted
it to Jesus as "the Word made flesh," the separation of
Jesus from God, the Father, and His descent upon the earth. In this
way the individualized separation of the godhead came to be
taught.
The essential oneness of Father, Son and Spirit has many
meanings and constitutes the foundation of Christianity. Today we
will merely give a synopsis of explanation. Why was Jesus the
Word?
In the universe of creation all phenomenal beings are as letters.
Letters in themselves are meaningless and express nothing of
thought or ideal--as, for instance, a, b, etc. Likewise, all phenomenal
beings are without independent meaning. But a word is
composed of letters and has independent sense and meaning.
+P155{~
Therefore, as Christ conveyed the perfect meaning of divine reality
and embodied independent significance, He was the Word. He was
as the station of reality compared to the station of metaphor. There
is no intrinsic meaning in the leaves of a book, but the thought
they convey leads you to reflect upon reality. The reality of Jesus
was the perfect meaning, the Christhood in Him which in the Holy
Books is symbolized as the Word.
"The Word was with God." The Christhood means not the
body of Jesus but the perfection of divine virtues manifest in Him.
Therefore, it is written, "He is God." This does not imply separation
from God, even as it is not possible to separate the rays of the
sun from the sun. The reality of Christ was the embodiment of divine
virtues and attributes of God. For in Divinity there is no duality.
All adjectives, nouns and pronouns in that court of sanctity are
one; there is neither multiplicity nor division. The intention of this
explanation is to show that the Words of God have innumerable
significances and mysteries of meanings--each one a thousand
and more.
The Tablets of &Baha'u'llah are many. The precepts and teachings
they contain are universal, covering every subject. He has revealed
scientific explanations ranging throughout all the realms of
human inquiry and investigation--astronomy, biology, medical
science, etc. In the &Kitab-i-Iqan He has given expositions of the
meanings of the Gospel and other heavenly Books. He wrote
lengthy Tablets upon civilization, sociology and government.
Every subject is considered. His Tablets are matchless in beauty
and profundity. Even His enemies acknowledge the greatness of
&Baha'u'llah, saying He was the miracle of humanity. This was
their confession although they did not believe in Him. He was
eulogized by Christians, Jews, Zoroastrians and Muslims who denied
His claim. They frequently said, "He is matchless, unique."
A Christian poet in the Orient wrote, "Do not believe him a manifestation
of God, yet his miracles are as great as the sun." &Mirza
&Abu'l-Fadl has mentioned many poems of this kind, and there are
numerous others. The testimony of His enemies witnessed that He
was the "miracle of mankind," that He "walked in a special
pathway of knowledge" and was "peerless in personality." His
teachings are universal and the standard for human action. They
are not merely theoretical and intended to remain in books. They
are the principles of action. Results follow action. Mere theory is
fruitless. Of what use is a book upon medicine if it is never taken
from the library shelf? When practical activity has been manifested,
the teachings of God have borne fruit.
+P156{~
The great and fundamental teachings of &Baha'u'llah are the oneness
of God and unity of mankind. This is the bond of union among
&Baha'is all over the world. They become united among themselves,
then unite others. It is impossible to unite unless united.
Christ said, "Ye are the salt of the earth; but if the salt has lost his
savour, wherewith shall it be salted?" This proves there were dissensions
and lack of unity among His followers. Hence His admonition
to unity of action.
Now must we, likewise, bind ourselves together in the utmost
unity, be kind and loving to each other, sacrificing all our possessions,
our honor, yea, even our lives for each other. Then will it be
proved that we have acted according to the teachings of God, that
we have been real believers in the oneness of God and unity of
mankind.
30 May 1912 4
Talk at Theosophical Lodge
Broadway and Seventy-ninth Street, New York
Notes by Howard MacNutt
I am greatly pleased with these expressions of kindly feeling and
evidences of spiritual susceptibility. Tonight I am very happy in
the realization that our aims and purposes are the same, our desires
and longings are one. This is a reflection and evidence of the oneness
of the world of humanity and the intention toward accomplishment
of the Most Great Peace. Therefore, we are united
in will and purpose. In the world of existence there are no greater
questions than these. Oneness of the world of humanity ensures the
glorification of man. International peace is the assurance of the
welfare of all humankind. There are no greater motives and purposes
in the human soul. As we are agreed upon them, the certainty
of unity and concord between &Baha'is and Theosophists is most
hopeful. Their purposes are one, their desires one, and spiritual
susceptibilities are common to both. Their attention is devoted to
the divine Kingdom; they partake alike of its bounty.
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
+P157{~
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, all fighting, pillaging
each other, jealous and revengeful of injury, seeking selfish advantage?
Nay, this would be the cause of the effacement of progress
and advancement. So it is in the great family of nations, for
nations are but an aggregate of families. Therefore, as strife and
dissension destroy a family and prevent its progress, so nations are
destroyed and advancement hindered.
All the heavenly Books, divine Prophets, sages and philosophers
agree that warfare is destructive to human development, and
peace constructive. They agree that war and strife strike at the foundations
of humanity. Therefore, a power is needed to prevent war
and to proclaim and establish the oneness of humanity.
But knowledge of the need of this power is not sufficient.
Realizing that wealth is desirable is not becoming wealthy. The
admission that scientific attainment is praiseworthy does not confer
scientific knowledge. Acknowledgment of the excellence of honor
does not make a man honorable. Knowledge of human conditions
and the needed remedy for them is not the cause of their betterment.
To admit that health is good does not constitute health. A
skilled physician is needed to remedy existing human conditions.
As a physician is required to have complete knowledge of pathology,
diagnosis, therapeutics and treatment, so this World Physician
must be wise, skillful and capable before health will result.
His mere knowledge is not health; it must be applied and the remedy
carried out.
The attainment of any object is conditioned upon knowledge,
volition and action. Unless these three conditions are forthcoming,
there is no execution or accomplishment. In the erection of a house
it is first necessary to know the ground, and design the house suitable
for it; second, to obtain the means or funds necessary for the
construction; third, actually to 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
+P158{~
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 native lands,
races and policies. For instance, Christ united various nations,
brought peace to warring peoples and established the oneness of
humankind. The conquering Greeks and Romans, the prejudiced
Egyptians and Assyrians were all in a condition of strife, enmity
and war, but Christ gathered these varied peoples together and removed
the foundations of discord--not through racial, patriotic or
political power, but through divine power, the power of the Holy
Spirit. This was not otherwise possible. All other efforts of men
and nations remain as mere mention in history, without accomplishment.
As this great result is contingent upon divine power and bestowals,
where shall the world obtain that power? God is eternal and
ancient--not a new God. His sovereignty is of old, not recent--
not merely existent these five or six thousand years. This infinite
universe is from everlasting. The sovereignty, power, names and
attributes of God are eternal, ancient. His names presuppose creation
and predicate His existence and will. We say God is Creator.
+P159{~
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. 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 coexistent,
coeternal. 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
nonexistence of the sun. For separation of the sun from its rays and
heat is inconceivable. Therefore, if we limit the bestowals of God,
we limit the attributes of God and limit God.
Let us then trust in the bounty and bestowal of God. Let us be
exhilarated with the divine breath, illumined and exalted by the
heavenly glad tidings. God has ever dealt with man in mercy and
kindness. He Who conferred the divine spirit in former times is
abundantly able and capable at all times and periods to grant the
same bestowals. Therefore, let us be hopeful. The God Who gave
to the world formerly will do so now and in the future. God Who
breathed the breath of the Holy Spirit upon His servants will
breathe it upon them now and hereafter. There is no cessation to
His bounty. The Divine Spirit is penetrating from eternity to eternity,
for it is the bounty of God, and the bounty of God is eternal.
Can you conceive of limitation of the divine power in atomic verities
or cessation of the divine bounty in existing organisms? Could
you conceive the power now manifest in this glass in cohesion of
its atoms becoming nonexistent? The energy by which the water of
the sea is constituted failing to exert itself and the sea disappearing?
+P160{~
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 everlasting life
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 which is quickened with spiritual susceptibilities and
heavenly attraction--its members investigating 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 beings shall quicken humanity,
and from its bestowals the human world shall become a divine
world, this earthly kingdom become 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.
I am most grateful to the president of this society and express my
most respectful greetings to him. It is my hope that all of you may
be assisted in attaining the good pleasure of God. The spiritual
susceptibility of those present has made me very happy, and I beg of
God assistance and confirmation for all.
+P161{~
31 May 1912 5
Talk at Town Hall
Fanwood, New Jersey
From Persian Notes
The material world is subject to change and transformation. The
Cause of the Kingdom is eternal; therefore, it is the most important.
But, alas, day by day the power of the Kingdom in human
hearts is weakened, and material forces gain the ascendancy. The
divine signs are becoming less and less, and human evidences
grow stronger. They have reached such a degree that materialists
are advancing and aggressive while divine forces are waning and
vanishing. Irreligion has conquered religion. The cause of the chaotic
condition lies in the differences among the religions and finds
its origin in the animosity and hatred existing between sects and
denominations. The materialists have availed themselves of this
dissension amongst the religions and are constantly attacking
them, intending to uproot the tree of divine planting. Owing to
strife and contention among themselves, the religions are being
weakened and vanquished. If a commander is at variance with his
army in the execution of military tactics, there is no doubt he will
be defeated by the enemy. Today the religions are at variance; enmity,
strife and recrimination prevail among them; they refuse to
associate; nay, rather, if necessary they shed each other's blood.
Read history and record to see what dreadful events have happened
in the name of religion. For instance, the Hebrew prophets were
sent to announce Christ, but unfortunately the Talmud and its
superstitions veiled Him so completely that they crucified their
promised Messiah. Had they renounced the talmudic traditions and
investigated the reality of the religion of Moses, they would have
become believers in Christ. Blind adherence to forms and imitations
of ancestral beliefs deprived them of their messianic bounty.
They were not refreshed by the downpouring rain of mercy, nor
were they illumined by the rays of the Sun of Truth.
Imitation destroys the foundation of religion, extinguishes the
spirituality of the human world, transforms heavenly illumination
into darkness and deprives man of the knowledge of God. It is the
cause of the victory of materialism and infidelity over religion; it is
the denial of Divinity and the law of revelation; it refuses Prophethood
and rejects the Kingdom of God. When materialists subject
imitations to the intellectual analysis of reason, they find them to
be mere superstitions; therefore, they deny religion. For instance,
+P162{~
the Jews have ideas as to the purity and impurity of religion, but
when you subject these ideas to scientific scrutiny, they are found
to be without foundation.
Is it impossible for us to receive the infinite bounties of God? Is
it impossible to attain the virtues of the spiritual world because we
are not living in the time of Moses, the period of the prophets or the
era of Christ? Those were spiritual cycles. Can we not develop
spiritually because we are far from them and are living in a
materialistic age? The God of Moses and Jesus is able to bestow the
same favors, nay, greater favors upon His people in this day. For
example, in past ages He bestowed reason, intelligence and understanding
upon His servants. Can we say He is not able to confer His
bounties in this century? Would it be just if He sent Moses for the
guidance of past nations and entirely neglected those living now?
Could it be possible that this present period has been deprived of
divine bounties while past ages of tyranny and barbarism received
an inexhaustible portion of them? The same merciful God Who
bestowed His favors in the past has opened the doors of His Kingdom
to us. The rays of His sun are shining; the breath of the Holy
Spirit is quickening. That omniscient God still assists and confirms
us, illumines our hearts, gladdens our souls and perfumes our nostrils
with the fragrances of holiness. Divine wisdom and providence
have encircled all and spread the heavenly table before us.
We must take a bountiful share of this generous favor.
The work of the shepherd is to bring together the scattered
sheep. If he disperses the united flock, he is not the shepherd. As
the Prophets fulfilled Their mission in this respect, They are the
true Shepherds. When Moses appeared, the Israelitish people were
disorganized. Enmity and discord increased their disunion. With
divine power He assembled and united this scattered flock, placed
within their hearts the pearl of love, freed them from captivity and
led them out of Egypt into the Holy Land. They made wonderful
progress in sciences and arts. Bonds of social and national strength
cemented them. Their progress in human virtues was so rapid and
wonderful that they rose to the zenith of the Solomonic sovereignty.
Could it be said that Moses was not a real Shepherd and that
He did not gather these scattered people together?
Christ was a real Shepherd. At the time of His manifestation,
the Greeks, Romans, Assyrians and Egyptians were like so many
scattered flocks. Christ breathed upon them the spirit of unity and
harmonized them.
Therefore, it is evident that the Prophets of God have come to
unite the children of men and not to disperse them, to establish the
+P163{~
law of love and not enmity. Consequently, we must lay aside all
prejudice--whether it be religious, racial, political or patriotic; we
must become the cause of the unification of the human race. Strive
for universal peace, seek the means of love, and destroy the basis
of disagreement so that this material world may become divine, the
world of matter become the realm of the Kingdom and humanity
attain to the world of perfection.
2 June 1912 6
Talk at Church of the Ascension
Fifth Avenue and Tenth Street, New York
Notes by Esther Foster
In the terminology of the Holy Books the church has been called
the house of the covenant for the reason that the church is a place
where people of different thoughts and divergent tendencies--
where all races and nations--may come together in a covenant of
permanent fellowship. In the temple of the Lord, in the house of
God, man must be submissive to God. He must enter into a covenant
with his Lord in order that he shall obey the divine commands
and become unified with his fellowman. He must not consider divergence
of races nor difference of nationalities; he must not view
variation in denomination and creed, nor should he take into account
the differing degrees of thoughts; nay, rather, he should look
upon all as mankind and realize that all must become united and
agreed. He must recognize all as one family, one race, one native
land; he must see all as the servants of one God, dwelling beneath
the shelter of His mercy. The purport of this is that the church is a
collective center. Temples are symbols of the reality and divinity
of God--the collective center of mankind. Consider how within a
temple every race and people is seen and represented--all in the
presence of the Lord, covenanting together in a covenant of love
and fellowship, all offering the same melody, prayer and supplication
to God. Therefore, it is evident that the church is a collective
center for mankind. For this reason there have been churches and
temples in all the divine religions; but the real Collective Centers
are the Manifestations of God, of Whom the church or temple is a
symbol and expression. That is to say, the Manifestation of God is
the real divine temple and Collective Center of which the outer
church is but a symbol.
Recall the statement of Jesus Christ in the Gospel. Addressing
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Peter, He said, "Thou art Peter, and upon this rock I will build my
church." It is evident, therefore, that the church of God is the
law of God and that the actual edifice is but one symbol thereof. For
the law of God is a collective center which unites various peoples,
native lands, tongues and opinions. All find shelter in its protection
and become attracted by it. For example, Moses and the Mosaic
law were the unifying center for the scattered sheep of Israel. He
united these wandering flocks, brought them under control of divine
law, educated and unified them, caused them to agree and uplifted
them to a superlative degree of development. At a time when
they were debased, they became glorified; ignorant, they were
made knowing; in the bonds of captivity, they were given freedom;
in short, they were unified. Day by day they advanced until they
attained the highest degree of progress witnessed in that age. We
prove, therefore, that the Manifestation of God and the law of God
accomplish unity.
It is self-evident that humanity is at variance. Human tastes differ;
thoughts, native lands, races and tongues are many. The need
of a collective center by which these differences may be counterbalanced
and the people of the world be unified is obvious. Consider
how nothing but a spiritual power can bring about this
unification, for material conditions and mental aspects are so
widely different that agreement and unity are not possible through
outer means. It is possible, however, for all to become unified
through one spirit, just as all may receive light from one sun.
Therefore, assisted by the collective and divine center which is the
law of God and the reality of His Manifestation, we can overcome
these conditions until they pass away entirely and the races advance.
Consider the time of Christ. Peoples, races and governments
were many; religions, sects and denominations were various; but
when Christ appeared, the Messianic reality proved to be the collective
center which unified them beneath the same tabernacle of
agreement. Reflect upon this. Could Jesus Christ have united these
divergent factors or brought about such results through political
power? Was this unity and agreement possible through material
forces? It is evident that it was not; nay, rather, these various
peoples were brought together through a divine power, through the
breaths of the Holy Spirit. They were blended and quickened by
the infusion of a new life. The spirituality of Christ overcame their
difficulties so that their disagreements passed away completely. In
this way these divergent peoples were unified and became welded
in a bond of love which alone can unite hearts. Therefore, it is
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shown that the divine Manifestations, the holy Mouthpieces of
God, are the Collective Centers of God. These heavenly Messengers
are the real Shepherds of humanity, for whenever They appear
in the world They unite the scattered sheep. The Collective Center
has always appeared in the Orient. Abraham, Moses, Jesus Christ,
&Muhammad were Collective Centers of Their day and time, and all
arose in the East. Today &Baha'u'llah is the Collective Center of
unity for all mankind, and the splendor of His light has likewise
dawned from the East. He founded the oneness of humanity in Persia.
He established harmony and agreement among the various
peoples of religious beliefs, denominations, sects and cults by freeing
them from the fetters of past imitations and superstitions,
leading them to the very foundation of the divine religions. From
this foundation shines forth the radiance of spirituality, which is
unity, the love of God, the knowledge of God, praiseworthy morals
and the virtues of the human world. &Baha'u'llah renewed these
principles, just as the coming of spring refreshes the earth and
confers new life upon all phenomenal beings. For the freshness of
the former springtimes had waned, the vivification had ceased, the
life-giving breezes were no longer wafting their fragrances, winter
and the season of darkness had come. &Baha'u'llah came to renew
the life of the world with this new and divine springtime, which has
pitched its tent in the countries of the Orient in the utmost power
and glory. It has refreshed the world of the Orient, and there is no
doubt that if the world of the Occident should abandon dogmas of
the past, turn away from empty imitations and superstitions, investigate
the reality of the divine religions, holding fast to the
example of Jesus Christ, acting in accordance with the teachings of
God and becoming unified with the Orient, an eternal happiness
and felicity would be attained.
In the western world material civilization has attained the highest
point of development, but divine civilization was founded in
the land of the East. The East must acquire material civilization
from the West, and the West must receive spiritual civilization
from the East. This will establish a mutual bond. When these two
come together, the world of humanity will present a glorious aspect,
and extraordinary progress will be achieved. This is clear and
evident; no proof is needed. The degree of material civilization in
the Occident cannot be denied; nor can anyone fail to confirm the
spiritual civilization of the Orient, for all the divine foundations of
human uplift have appeared in the East. This, likewise, is clear and
evident. Therefore, you must assist the East in order that it may
attain material progress. The East must, likewise, promulgate the
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principles of spiritual civilization in the western world. By this
commingling and union the human race will attain the highest degree
of prosperity and development. Material civilization alone is
not sufficient and will not prove productive. The physical happiness
of material conditions was allotted to the animal. Consider
how the animal has attained the fullest degree of physical felicity.
A bird perches upon the loftiest branch and builds there its nest
with consummate beauty and skill. All the grains and seeds of the
meadows are its wealth and food; all the fresh water of mountain
springs and rivers of the plain are for its enjoyment. Truly, this is
the acme of material happiness, to which even a human creature
cannot attain. This is the honor of the animal kingdom. But the
honor of the human kingdom is the attainment of spiritual happiness
in the human world, the acquisition of the knowledge and love
of God. The honor allotted to man is the acquisition of the supreme
virtues of the human world. This is his real happiness and felicity.
But if material happiness and spiritual felicity be conjoined, it will
be "delight upon delight," as the Arabs say. We pray that God will
unite the East and the West in order that these two civilizations may
be exchanged and mutually enjoyed. I am sure it will come to pass,
for this is the radiant century. This is an age for the outpouring of
divine mercy upon the exigency of this new century--the unity of
the East and the West. It will surely be accomplished.
Question: What is the status of woman in the Orient?
Answer: The status of woman in former times was exceedingly
deplorable, for it was the belief of the Orient that it was best for
woman to be ignorant. It was considered preferable that she should
not know reading or writing in order that she might not be informed
of events in the world. Woman was considered to be created for
rearing children and attending to the duties of the household. If she
pursued educational courses, it was deemed contrary to chastity;
hence women were made prisoners of the household. The houses
did not even have windows opening upon the outside world.
&Baha'u'llah destroyed these ideas and proclaimed the equality of
man and woman. He made woman respected by commanding that
all women be educated, that there be no difference in the education
of the two sexes and that man and woman share the same rights. In
the estimation of God there is no distinction of sex. One whose
thought is pure, whose education is superior, whose scientific attainments
are greater, whose deeds of philanthropy excel, be that
one man or woman, white or colored, is entitled to full rights and
recognition; there is no differentiation whatsoever. Therefore, the
status of women in the East has undergone change. At present they
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attend schools and colleges, pursue the ordinary curriculum and
day by day are becoming indispensable to men and equal to them.
This is the present condition of womankind in Persia.
Question: What relation do you sustain to the founder of your
belief? Are you his successor in the same manner as the Pope of
Rome?
Answer: I am the servant of &Baha'u'llah, the Founder; and in
this I glory. No honor do I consider greater than this, and it is my
hope that I may be confirmed in servitude to &Baha'u'llah. This is
my station.
Question: Is it not a fact that universal peace cannot be accomplished
until there is political democracy in all the countries of
the world?
Answer: It is very evident that in the future there shall be no
centralization in the countries of the world, be they constitutional
in government, republican or democratic in form. The United
States may be held up as the example of future government--that
is to say, each province will be independent in itself, but there will
be federal union protecting the interests of the various independent
states. It may not be a republican or a democratic form. To cast
aside centralization which promotes despotism is the exigency of
the time. This will be productive of international peace. Another
fact of equal importance in bringing about international peace is
woman's suffrage. That is to say, when perfect equality shall be
established between men and women, peace may be realized for
the simple reason that womankind in general will never favor
warfare. Women will not be willing to allow those whom they have
so tenderly cared for to go to the battlefield. When they shall have a
vote, they will oppose any cause of warfare. Another factor which
will bring about universal peace is the linking together of the
Orient and the Occident.
Question: What is your belief about reincarnation?
Answer: The subject of reincarnation has two aspects. One is
that which the Hindustani people believe, and even that is subdivided
into two: reincarnation and metempsychosis. According to
one belief the soul goes and then returns in certain reincarnations;
therefore, they say that a sick person is sick because of actions in a
previous incarnation and that this is retribution. The other school
of Hinduism believes that man sometimes appears as an animal--a
donkey, for instance--and that this is retribution for past acts. I am
referring to the beliefs in that country, the beliefs of the schools.
There is a reincarnation of the prophetic mission. Jesus Christ,
speaking of John the Baptist, declared he was Elias. When John the
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Baptist was questioned, "Art thou Elias?" he said, "I am not."
These two statements are apparently contradictory, but in reality
they do not contradict. The light is one light. The light which illumined
this lamp last night is illuminating it tonight. This does not
mean that the identical rays of light have reappeared but the virtues
of illumination. The light which revealed itself through the glass
reveals itself again so that we can say the light of this evening is the
light of last evening relighted. This is as regards its virtues and not
as regards its former identity. This is our view of reincarnation. We
believe in that which Jesus Christ and all the Prophets have believed.
For example, the &Bab states, "I am the return of all the
Prophets." This is significant of the oneness of the prophetic virtues,
the oneness of power, the oneness of bestowal, the oneness of
radiation, the oneness of expression, the oneness of revelation.
Question: What is the attitude of your belief toward the family?
Answer: According to the teachings of &Baha'u'llah the family,
being a human unit, must be educated according to the rules of
sanctity. All the virtues must be taught the family. The integrity of
the family bond must be constantly considered, and the rights of
the individual members must not be transgressed. The rights of the
son, the father, the mother--none of them must be transgressed,
none of them must be arbitrary. Just as the son has certain obligations
to his father, the father, likewise, has certain obligations to
his son. The mother, the sister and other members of the household
have their certain prerogatives. All these rights and prerogatives
must be conserved, yet the unity of the family must be sustained.
The injury of one shall be considered the injury of all; the comfort
of each, the comfort of all; the honor of one, the honor of all.
Question: What is the relation of the &Baha'i teaching to the ancient
Zoroastrian religion?
Answer: The religions of God have the same foundation, but the
dogmas appearing later have differed. Each of the divine religions
has two aspects. The first is essential. It concerns morality and development
of the virtues of the human world. This aspect is common
to all. It is fundamental; it is one; there is no difference, no
variation in it. As regards the inculcation of morality and the development
of human virtues, there is no difference whatsoever
between the teachings of Zoroaster, Jesus and &Baha'u'llah. In this
they agree; they are one. The second aspect of the divine religions
is nonessential. It concerns human needs and undergoes change in
every cycle according to the exigency of the time. For example, in
the time of Moses divorce was conformable to the needs and conditions;
Moses, therefore, established it. But in the time of Christ,
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divorces were numerous and the cause of corruption; as they were
not suitable for the time, he made divorce unlawful and likewise
changed other laws. These are needs and conditions which have to
do with the conduct of society; therefore, they undergo change according
to the exigency of the time. Moses dwelt in the desert. As
there were no penitentiaries, no means of restitution in the desert
and wilderness, the laws of God were an eye for an eye, a tooth for
a tooth. Could this be carried out now? If a man destroys another
man's eye, are you willing to destroy the eye of the offender? If a
man's teeth are broken or his ear cut off, will you demand a corresponding
mutilation of his assailant? This would not be conformable
to conditions of humanity at the present time. If a man steals,
shall his hand be cut off? This punishment was just and right in the
law of Moses, but it was applicable to the desert, where there were
no prisons and reformatory institutions of later and higher forms of
government. Today you have government and organization, a
police system, a judge and trial by jury. The punishment and penalty
is now different. Therefore, the nonessentials which deal with
details of community are changed according to the exigency of the
time and conditions. But the essential foundation of the teachings
of Moses, Zoroaster, Jesus and &Baha'u'llah is identical, is one;
there is no difference whatsoever.
Question: Is peace a greater word than love?
Answer: No! Love is greater than peace, for peace is founded
upon love. Love is the objective point of peace, and peace is an
outcome of love. Until love is attained, peace cannot be; but there
is a so-called peace without love. The love which is from God is the
fundamental. This love is the object of all human attainment, the
radiance of heaven, the light of man.
Question: Will you state the tenets of your faith?
Answer: First, investigate reality. Man must leave imitation and
seek reality. The contemporaneous religious beliefs differ because
of their allegiance to dogma. It is necessary, therefore, to abandon
imitations and seek their fundamental reality.
Second, the oneness of humanity. All human creatures are the
servants of God. All are submerged in the sea of His mercy. The
Creator of all is one God; the Provider, the Giver, the Protector of
all is one God. He is kind to all; why should we be unkind? All live
beneath the shadow of His love; why should we hate each other?
There are certain people who are ignorant; they must be educated.
Some are like children; they must be trained and educated until
they reach maturity. Others are sickly, intellectually ill, spiritually
ill; they must be treated and healed. But all are the servants of God.
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Third, religion must be conducive to love of all, the cause of
fellowship, unity and light. If it be the cause of enmity, bloodshed
and hatred, its nonbeing is better than its being, its nonexistence
better than its existence. Religion and science conform and agree.
If a question of religion violates reason and does not agree with
science, it is imagination and not worthy of credence.
Fourth, equality between men and women. In all degrees they
are equal. The readjustment of the economic laws for the livelihood
of man must be effected in order that all humanity may live in
the greatest happiness according to their respective degrees.
Fifth, spiritual brotherhood. All mankind must attain to spiritual
fraternity--that is to say, fraternity in the Holy Spirit--for patriotic,
racial and political fraternity are of no avail. Their results are
meager; but divine fraternity, spiritual fraternity, is the cause of
unity and amity among mankind. As heretofore material civilization
has been extended, the divine civilization must now be promulgated.
Until the two agree, real happiness among mankind will be
unknown. By mere intellectual development and power of reason,
man cannot attain to his fullest degree--that is to say, by means of
intellect alone he cannot accomplish the progress effected by religion.
For the philosophers of the past strove in vain to revivify the
world of mankind through the intellectual faculty. The most of
which they were capable was educating themselves and a limited
number of disciples; they themselves have confessed failure.
Therefore, the world of humanity must be confirmed by the breath
of the Holy Spirit in order to receive universal education. Through
the infusion of divine power all nations and peoples become quickened,
and universal happiness is possible.
These are some of the principles of the &Baha'is.
Question: Will women or men aid this new religion most?
Which will be more capable?
Answer: In Persia the men have aided it more, but in the West
perchance the women. In the West women evidently have precedence
in religion, but in the East men surpass the women.
Question: What will be the food of the united people?
Answer: As humanity progresses, meat will be used less and
less, for the teeth of man are not carnivorous. For example, the lion
is endowed with carnivorous teeth, which are intended for meat,
and if meat be not found, the lion starves. The lion cannot graze; its
teeth are of different shape. The digestive system of the lion is such
that it cannot receive nourishment save through meat. The eagle has
a crooked beak, the lower part shorter than the upper. It cannot pick
up grain; it cannot graze; therefore, it is compelled to partake of
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meat. The domestic animals have herbivorous teeth formed to cut
grass, which is their fodder. The human teeth, the molars, are formed
to grind grain. The front teeth, the incisors, are for fruits, etc. It is,
therefore, quite apparent according to the implements for eating
that man's food is intended to be grain and not meat. When mankind
is more fully developed, the eating of meat will gradually cease.
8 June 1912 7
Talk at 309 West Seventy-eighth Street, New York
Notes by John G. Grundy
The body politic today is greatly in need of a physician. It is similar
to a human body afflicted with severe ailments. A doctor diagnoses
the case and prescribes treatment. He does not prescribe,
however, until he has made the diagnosis. The disease which
afflicts the body politic is lack of love and absence of altruism. In
the hearts of men no real love is found, and the condition is such
that, unless their susceptibilities are quickened by some power so
that unity, love and accord may develop within them, there can be
no healing, no agreement among mankind. Love and unity are the
needs of the body politic today. Without these there can be no
progress or prosperity attained. Therefore, the friends of God must
adhere to the power which will create this love and unity in the
hearts of the sons of men. Science cannot cure the illness of the
body politic. Science cannot create amity and fellowship in human
hearts. Neither can patriotism nor racial allegiance effect a remedy.
It must be accomplished solely through the divine bounties and
spiritual bestowals which have descended from God in this day for
that purpose. This is an exigency of the times, and the divine remedy
has been provided. The spiritual teachings of the religion of
God can alone create this love, unity and accord in human hearts.
Therefore, hold to these heavenly agencies which God has provided
so that through the love of God this soul-bond may be established,
this heart-attachment realized and the light of the reality of
unity be reflected from you throughout the universe. If we do not
hold fast to these divine agencies and means, no result will be possible.
Let us pray to God that He will exhilarate our spirits so we
may behold the descent of His bounties, illumine our eyes to witness
His great guidance and attune our ears to enjoy the celestial
melodies of the heavenly Word. This is our greatest hope. This is
our ultimate purpose.
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TALKS &ABDU'L-BAHA DELIVERED
IN PHILADELPHIA
9 June 1912
Talk at Unitarian Church
Fifteenth Street and Girard Avenue, Philadelphia, Pennsylvania
Notes by Edna McKinney
I have come from distant countries of the Orient where the lights
of heaven have ever shone forth, from regions where the Manifestations
of God have appeared and the radiance and power of God
have been revealed to mankind. The purpose and intention of my
visit is that, perchance, a bond of unity and agreement may be established
between the East and West, that divine love may encompass
all nations, divine radiance enlighten both continents and the
bounties of the Holy Spirit revivify the body of the world. Therefore,
I supplicate the threshold of God that the Orient and Occident
may become as one, that the various peoples and religions be
unified and souls be blended as the waves of one sea. May they
become as trees, flowers and roses which adorn and beautify the
same garden.
The realm of Divinity is an indivisible oneness, wholly sanctified
above human comprehension; for intellectual knowledge
of creation is finite, whereas comprehension of Divinity is infinite.
How can the finite comprehend the infinite? We are utter poverty,
whereas the reality of Divinity is absolute wealth. How can
utter poverty understand absolute wealth? We are utter weakness,
whereas the reality of Divinity is absolute power. Utter
weakness can never attain nor apprehend absolute power. The
phenomenal beings, which are captives of limitations, are ever
subject to transformation and change in condition. How can such
phenomenal beings ever grasp the heavenly, eternal, unchanging
reality? Assuredly this is an absolute impossibility, for when we
study the creational world, we see that the difference of degree is a
barrier to such knowing. An inferior degree can never comprehend
a higher degree or kingdom. The mineral, no matter how far it may
advance, can never attain knowledge of the vegetable. No matter
how the plant or vegetable may progress, it cannot perceive the reality
of the animal kingdom--in other words, it cannot grasp a
world of life that is endowed with the power of the senses. The
animal may develop a wonderful degree of intelligence, but it can
never attain the powers of ideation and conscious reflection which
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belong to man. It is evident, therefore, that difference in degree is
ever an obstacle to comprehension of the higher by the lower, the
superior by the inferior. This flower, so beautiful, fresh, fragrant
and delicately scented, although it may have attained perfection in
its own kingdom, nevertheless cannot comprehend the human reality,
cannot possess sight and hearing; therefore, it exists unaware
of the world of man, although man and itself are both accidental or
conditional beings. The difference is difference of degree. The
limitation of an inferior degree is the barrier to comprehension.
This being so, how can the human reality, which is limited,
comprehend the eternal, unmanifest Creator? How can man comprehend
the omniscient, omnipresent Lord? Undoubtedly, he cannot,
for whatever comes within the grasp of human mind is man's
limited conception, whereas the divine Kingdom is unlimited, infinite.
But although the reality of Divinity is sanctified beyond the
comprehension of its creatures, it has bestowed its bounties upon
all kingdoms of the phenomenal world, and evidences of spiritual
manifestation are witnessed throughout the realms of contingent
existence. The lights of God illumine the world of man, even as the
effulgences of the sun shine gloriously upon the material creation.
The Sun of Reality is one; its bestowal is one; its heat is one; its rays
are one; it shines upon all the phenomenal world, but the capacity
for comprehending it differs according to the kingdoms, each
kingdom receiving the light and bounty of the eternal Sun according
to its capacity. The black stone receives the light of the material
sun; the trees and animals likewise are recipients of it. All exist and
are developed by that one bounty. The perfect soul of man--that is
to say, the perfect individual--is like a mirror wherein the Sun of
Reality is reflected. The perfections, the image and light of that
Sun have been revealed in the mirror; its heat and illumination are
manifest therein, for that pure soul is a perfect expression of the
Sun.
These mirrors are the Messengers of God Who tell the story of
Divinity, just as the material mirror reflects the light and disc of the
outer sun in the skies. In this way the image and effulgence of the
Sun of Reality appear in the mirrors of the Manifestations of God.
This is what Jesus Christ meant when He declared, "the father is in
the son," the purpose being that the reality of that eternal Sun had
become reflected in its glory in Christ Himself. It does not signify
that the Sun of Reality had descended from its place in heaven or
that its essential being had effected an entrance into the mirror, for
there is neither entrance nor exit for the reality of Divinity; there is
no ingress or egress; it is sanctified above all things and ever occupies
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its own holy station. Changes and transformations are not
applicable to that eternal reality. Transformation from condition to
condition is the attribute of contingent realities.
At a time when warfare and strife prevailed among nations,
when enmity and hatred separated sects and denominations and
human differences were very great, &Baha'u'llah appeared upon the
horizon of the East, proclaiming the oneness of God and the unity
of the world of humanity. He promulgated the teaching that all
mankind are the servants of one God; that all have come into being
through the bestowal of the one Creator; that God is kind to all,
nurtures, rears and protects all, provides for all and extends His
love and mercy to all races and people. Inasmuch as God is loving,
why should we be unjust and unkind? As God manifests loyalty
and mercy, why should we show forth enmity and hatred? Surely
the divine policy is more perfect than human plan and theory; for
no matter how wise and sagacious man may become, he can never
attain a policy that is superior to the policy of God. Therefore, we
must emulate the attitude of God, love all people, be just and kind
to every human creature. We must consider all as the leaves,
branches and fruit of one tree, children of one household; for all are
the progeny of Adam. We are waves of one sea, grass of the same
meadow, stars in the same heaven; and we find shelter in the universal
divine Protector. If one be sick, he must be treated; the ignorant
must be educated; the sleeping must be awakened; the dead
must be quickened with life. These were principles of the teachings
of &Baha'u'llah.
In proclaiming the oneness of mankind He taught that men and
women are equal in the sight of God and that there is no distinction
to be made between them. The only difference between them now
is due to lack of education and training. If woman is given equal
opportunity of education, distinction and estimate of inferiority
will disappear. The world of humanity has two wings, as it were:
One is the female; the other is the male. If one wing be defective,
the strong perfect wing will not be capable of flight. The world of
humanity has two hands. If one be imperfect, the capable hand is
restricted and unable to perform its duties. God is the Creator of
mankind. He has endowed both sexes with perfections and intelligence,
given them physical members and organs of sense, without
differentiation or distinction as to superiority; therefore, why
should woman be considered inferior? This is not according to the
plan and justice of God. He has created them equal; in His estimate
there is no question of sex. The one whose heart is purest, whose
deeds are most perfect, is acceptable to God, male or female. Often
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in history women have been the pride of humanity--for example,
Mary, the mother of Jesus. She was the glory of mankind. Mary
Magdalene, &Asiyih, daughter of Pharaoh, Sarah, wife of Abraham,
and innumerable others have glorified the human race by
their excellences. In this day there are women among the &Baha'is
who far outshine men. They are wise, talented, well-informed,
progressive, most intelligent and the light of men. They surpass
men in courage. When they speak in meetings, the men listen with
great respect. Furthermore, the education of women is of greater
importance than the education of men, for they are the mothers of
the race, and mothers rear the children. The first teachers of children
are the mothers. Therefore, they must be capably trained in order
to educate both sons and daughters. There are many provisions in
the words of &Baha'u'llah in regard to this.
He promulgated the adoption of the same course of education
for man and woman. Daughters and sons must follow the same
curriculum of study, thereby promoting unity of the sexes. When
all mankind shall receive the same opportunity of education and
the equality of men and women be realized, the foundations of war
will be utterly destroyed. Without equality this will be impossible
because all differences and distinction are conducive to discord
and strife. Equality between men and women is conducive to the
abolition of warfare for the reason that women will never be willing
to sanction it. Mothers will not give their sons as sacrifices
upon the battlefield after twenty years of anxiety and loving devotion
in rearing them from infancy, no matter what cause they are
called upon to defend. There is no doubt that when women obtain
equality of rights, war will entirely cease among mankind.
&Baha'u'llah promulgated the fundamental oneness of religion.
He taught that reality is one and not multiple, that it underlies all
divine precepts and that the foundations of the religions are,
therefore, the same. Certain forms and imitations have gradually
arisen. As these vary, they cause differences among religionists. If
we set aside these imitations and seek the fundamental reality underlying
our beliefs, we reach a basis of agreement because it is
one and not multiple.
Among other principles of &Baha'u'llah's teachings was the
harmony of science and religion. Religion must stand the analysis
of reason. It must agree with scientific fact and proof so that science
will sanction religion and religion fortify science. Both are
indissolubly welded and joined in reality. If statements and teachings
of religion are found to be unreasonable and contrary to science,
they are outcomes of superstition and imagination. Innumerable
+P176{~
doctrines and beliefs of this character have arisen in the past
ages. Consider the superstitions and mythology of the Romans,
Greeks and Egyptians; all were contrary to religion and science. It
is now evident that the beliefs of these nations were superstitions,
but in those times they held to them most tenaciously. For example,
one of the many Egyptian idols was to those people an authenticated
miracle, whereas in reality it was a piece of stone. As science
could not sanction the miraculous origin and nature of a piece
of rock, the belief in it must have been superstition. It is now evident
that it was superstition. Therefore, we must cast aside such
beliefs and investigate reality. That which is found to be real and
conformable to reason must be accepted, and whatever science and
reason cannot support must be rejected as imitation and not reality.
Then differences of belief will disappear. All will become as one
family, one people, and the same susceptibility to the divine
bounty and education will be witnessed among mankind.
O Thou forgiving Lord! Thou art the shelter of all these Thy servants.
Thou knowest the secrets and art aware of all things. We are
all helpless, and Thou art the Mighty, the Omnipotent. We are all
sinners, and Thou art the Forgiver of sins, the Merciful, the Compassionate.
O Lord! Look not at our shortcomings. Deal with us
according to Thy grace and bounty. Our shortcomings are many,
but the ocean of Thy forgiveness is boundless. Our weakness is
grievous, but the evidences of Thine aid and assistance are clear.
Therefore, confirm and strengthen us. Enable us to do that which is
worthy of Thy holy Threshold. Illumine our hearts, grant us discerning
eyes and attentive ears. Resuscitate the dead and heal the
sick. Bestow wealth upon the poor and give peace and security to
the fearful. Accept us in Thy kingdom and illumine us with the
light of guidance. Thou art the Powerful and the Omnipotent. Thou
art the Generous. Thou art the Clement. Thou art the Kind.
9 June 1912 2
Talk at Baptist Temple
Broad and Berks Streets, Philadelphia, Pennsylvania
Notes by Edna McKinney
I am greatly pleased to be present this evening. Truly this is a
spiritual gathering. I perceive the fragrances of the heavenly Kingdom
+P177{~
among you--devotion to God, sincere intention and spiritual
love. Glad tidings!
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 lacking spiritual susceptibilities, ignorant of divine religion
and without knowledge of the Kingdom of God. The animal possesses
no power of ideation or conscious intelligence; it is a captive
of the senses and deprived of that which lies beyond them. It is
subject to what the eye sees, the ear hears, the nostrils sense, the
taste detects and touch reveals. These sensations are acceptable
and sufficient for the animal. But that which is beyond the range of
the senses, that realm of phenomena through which the conscious
pathway to the Kingdom of God leads, the world of spiritual susceptibilities
and divine religion--of these the animal is completely
unaware, for in its highest station it is a captive of nature.
One of the strangest things witnessed is that the materialists of
today are proud of their natural instincts and bondage. They state
that nothing is entitled to belief and acceptance except that which is
sensible or tangible. By their own statements they are captives of
nature, unconscious of the spiritual world, uninformed of the divine
Kingdom and unaware of heavenly bestowals. If this be a
virtue, the animal has attained it to a superlative degree, for the
animal is absolutely ignorant of the realm of spirit and out of touch
with the inner world of conscious realization. The animal would
agree with the materialist in denying the existence of that which
transcends the senses. If we admit that being limited to the plane of
the senses is a virtue, the animal is indeed more virtuous than man,
for it is entirely bereft of that which lies beyond, absolutely oblivious
of the Kingdom of God and its traces, whereas God has deposited
within the human creature an illimitable power by which he
can rule the world of nature.
Consider how all other phenomenal existence and beings are
captives of nature. The sun, that colossal center of our solar system,
the giant stars and planets, the towering mountains, the earth
itself and its kingdoms of life lower than the human--all are captives
of nature except man. No other created thing can deviate in
+P178{~
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 airplanes. He sails in
ships upon the surface of the ocean and dives into its depths in
submarines. Man makes nature his servant; he harnesses the
mighty energy of electricity, for instance, and imprisons it in a
small lamp for his uses and convenience. He speaks from the East
to the West through a wire. He is able to store and preserve his
voice in a phonograph. Though he is a dweller upon earth, he
penetrates the mysteries of starry worlds inconceivably distant. He
discovers latent realities within the bosom of the earth, uncovers
treasures, penetrates secrets and mysteries of the phenomenal
world and brings to light that which according to nature's jealous
laws should remain hidden, unknown and unfathomable. Through
an ideal inner power man brings these realities forth from the invisible
plane to the visible. This is contrary to nature's law.
It is evident, therefore, that man is ruler over nature's sphere
and province. Nature is inert; man is progressive. Nature has no
consciousness; man is endowed with it. Nature is without volition
and acts perforce, whereas man possesses a mighty will. Nature is
incapable of discovering mysteries or realities, whereas man is
especially fitted to do so. Nature is not in touch with the realm of
God; man is attuned to its evidences. Nature is uninformed of God;
man is conscious of Him. Man acquires divine virtues; nature is
denied them. Man can voluntarily discontinue vices; nature has no
power to modify the influence of its instincts. Altogether it is evident
that man is more noble and superior, that in him there is an
ideal power surpassing nature. He has consciousness, volition,
memory, intelligent power, divine attributes and virtues of which
nature is completely deprived and bereft; 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
+P179{~
realizes nothing more. In fact, from this standpoint the animal is
the greater philosopher because it is completely ignorant of the
Kingdom of God, possesses no spiritual susceptibilities and is uninformed
of the heavenly world. In brief, this is a view of the pathway
of nature.
The second pathway is that of religion, the road of the divine
Kingdom. It involves the acquisition of praiseworthy attributes,
heavenly illumination and righteous actions in the world of humanity.
This pathway is conducive to the progress and uplift of the
world. It is the source of human enlightenment, training and ethical
improvement--the magnet which attracts the love of God because
of the knowledge of God it bestows. This is the road of the
holy Manifestations of God; for They are, in reality, the foundation
of the divine religion of oneness. There is no change or transformation
in this pathway. It is the cause of human betterment, the
acquisition of heavenly virtues and the illumination of mankind.
Alas that humanity is completely submerged in imitations and
unrealities, notwithstanding that 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
+P180{~
shadows when the world is darkened and clouds have spread over
it.
&Baha'u'llah has risen from the eastern horizon. Like the glory of
the sun He has come into the world. He has reflected the reality of
divine religion, dispelled the darkness of imitations, laid the foundation
of new teachings and resuscitated the world.
The first teaching of &Baha'u'llah is the investigation of reality.
Man must seek reality himself, forsaking imitations and adherence
to mere hereditary forms. As the nations of the world are following
imitations in lieu of truth and as imitations are many and various,
differences of belief have been productive of strife and warfare. So
long as these imitations remain, the oneness of the world of humanity
is impossible. Therefore, we must investigate reality in
order that by its light the clouds and darkness may be dispelled.
Reality is one reality; it does not admit multiplicity or division. If
the nations of the world investigate reality, they will agree and become
united. Many people and sects in Persia have sought reality
through the guidance and teaching of &Baha'u'llah. They have become
united and now live in a state of agreement and love; among
them there is no longer the least trace of enmity and strife.
The Jews were expecting the appearance of the Messiah, looking
forward to it with devotion of heart and soul, but because they
were submerged in imitations, they did not believe in Jesus Christ
when He appeared. Finally they rose against Him even to the extreme
of persecution and shedding His blood. Had they investigated
reality, they would have accepted their promised Messiah.
These blind imitations and hereditary prejudices have invariably
become the cause of bitterness and hatred and have filled the world
with darkness and violence of war. Therefore, we must seek the
fundamental truth in order to extricate ourselves from such conditions
and then with illumined faces find the pathway to the Kingdom
of God.
The second teaching of &Baha'u'llah concerns the unity of mankind.
All are the servants of God and members of one human family.
God has created all, and all are His children. He rears, nourishes,
provides for and is kind to all. Why should we be unjust and
unkind? This is the policy of God, the lights of which have shone
throughout the world. His sun bestows its effulgence unsparingly
upon all; His clouds send down rain without distinction or favor;
His breezes refresh the whole earth. It is evident that humankind
without exception is sheltered beneath His mercy and protection.
Some are imperfect; they must be perfected. The ignorant must be
taught, the sick healed, the sleepers awakened. The child must not
+P181{~
be oppressed or censured because it is undeveloped; it must be patiently
trained. The sick must not be neglected because they are ailing;
nay, rather, we must have compassion upon them and bring
them healing. Briefly, the old conditions of animosity, bigotry and
hatred between the religious systems must be dispelled and the
new conditions of love, agreement and spiritual brotherhood be established
among them.
The third teaching of &Baha'u'llah is that religion must be the
source of fellowship, the cause of unity and the nearness of God to
man. If it rouses hatred and strife, it is evident that absence of religion
is preferable and an irreligious man better than one who
professes it. According to the divine Will and intention religion
should be the cause of love and agreement, a bond to unify all
mankind, for it is a message of peace and goodwill to man from
God.
The fourth teaching of &Baha'u'llah is the agreement of religion
and science. God has endowed man with intelligence and reason
whereby he is required to determine the verity of questions and
propositions. If religious beliefs and opinions are found contrary to
the standards of science, they are mere superstitions and imaginations;
for the antithesis of knowledge is ignorance, and the child of
ignorance is superstition. Unquestionably there must be agreement
between true religion and science. If a question be found contrary
to reason, faith and belief in it are impossible, and there is no outcome
but wavering and vacillation.
&Baha'u'llah also taught that prejudices--whether religious, racial,
patriotic or political--are destructive to the foundations of
human development. Prejudices of any kind are the destroyers of
human happiness and welfare. Until they are dispelled, the advancement
of the world of humanity is not possible; yet racial, religious
and national biases are observed everywhere. For thousands
of years the world of humanity has been agitated and disturbed
by prejudices. As long as it prevails, warfare, animosity
and hatred will continue. Therefore, if we seek to establish peace,
we must cast aside this obstacle; for otherwise, agreement and
composure are not to be attained.
Sixth, &Baha'u'llah set forth principles of guidance and teaching
for economic readjustment. Regulations were revealed by Him
which ensure the welfare of the commonwealth. As the rich man
enjoys his life surrounded by ease and luxuries, so the poor man
must, likewise, have a home and be provided with sustenance and
comforts commensurate with his needs. This readjustment of the
social economy is of the greatest importance inasmuch as it ensures
+P182{~
the stability of the world of humanity; and until it is effected,
happiness and prosperity are impossible.
Seventh, &Baha'u'llah taught that an equal standard of human
rights must be recognized and adopted. In the estimation of God all
men are equal; there is no distinction or preferment for any soul in
the dominion of His justice and equity.
Eighth, education is essential, and all standards of training and
teaching throughout the world of mankind should be brought into
conformity and agreement; a universal curriculum should be established,
and the basis of ethics be the same.
Ninth, a universal language shall be adopted and be taught by all
the schools and institutions of the world. A committee appointed
by national bodies of learning shall select a suitable language to be
used as a medium of international communication. All must acquire
it. This is one of the great factors in the unification of man.
Tenth, &Baha'u'llah emphasized and established the equality of
man and woman. Sex is not particularized to humanity; it exists
throughout the animate kingdoms but without distinction or preference.
In the vegetable kingdom there is complete equality between
male and female of species. Likewise, in the animal plane
equality exists; all are under the protection of God. Is it becoming
to man that he, the noblest of creatures, should observe and insist
upon such distinction? Woman's lack of progress and proficiency
has been due to her need of equal education and opportunity. Had
she been allowed this equality, there is no doubt she would be the
counterpart of man in ability and capacity. The happiness of mankind
will be realized when women and men coordinate and advance
equally, for each is the complement and helpmeet of the
other.
The world of humanity cannot advance through mere physical
powers and intellectual attainments; nay, rather, the Holy Spirit is
essential. The divine Father must assist the human world to attain
maturity. The body of man is in need of physical and mental
energy, but his spirit requires the life and fortification of the Holy
Spirit. Without its protection and quickening the human world
would be extinguished. Jesus Christ declared, "Let the dead bury
their dead." He also said, "That which is born of the flesh is flesh;
and that which is born of the Spirit is spirit." It is evident, therefore,
according to Christ that the human spirit which is not fortified
by the presence of the Holy Spirit is dead and in need of resurrection
by that divine power; otherwise, though materially advanced
to high degrees, man cannot attain full and complete progress.
+P183{~
TALKS &ABDU'L-BAHA DELIVERED
IN NEW YORK AND BROOKLYN
11 June 1912
Talk at Open Committee Meeting
Home of Mr. and Mrs. Edward B. Kinney
780 West End Avenue, New York
Notes by Howard MacNutt
It is my hope that the meetings of the &Baha'i Assembly in New
York shall become like meetings of the Supreme Concourse.
When you assemble, you must reflect the lights of the heavenly
Kingdom. Let your hearts be as mirrors in which the radiance of
the Sun of Reality is visible. Each bosom must be a telegraph
station--one terminus of the wire attached to the soul, the other
fixed in the Supreme Concourse--so that inspiration may descend
from the Kingdom of &Abha and questions of reality be discussed.
Then opinions will coincide with truth; day by day there will be
progression, and the meetings will become more radiant and
spiritual. This attainment is conditioned upon unity and agreement.
The more perfect the love and agreement, the more the divine
confirmations and assistance of the Blessed Perfection will
descend. May this prove to be a divine meeting, and may boundless
bestowals come down upon you. Strive with all your hearts
and with the very power of life that unity and love may continually
increase. In discussions look toward the reality without being
self-opinionated. Let no one assert and insist upon his own mere
opinion; nay, rather, let each investigate reality with the greatest
love and fellowship. Consult upon every matter, and when one
presents the point of view of reality itself, that shall be acceptable
to all. Then will spiritual unity increase among you, individual illumination
will be greater, happiness will be more abundant, and
you will draw nearer and nearer to the Kingdom of God.
11 June 1912 2
Talk at 309 West Seventy-eighth Street, New York
Notes by Howard MacNutt
We have just returned from a visit to Philadelphia, spending two
nights there and speaking in two large churches. The weather
+P184{~
proved unpleasant and affected my health. The purpose in these
movements here and there is a single purpose--it is to spread the
light of truth in this dark world. On account of my age it is difficult
to journey. Sometimes the difficulties are arduous, but out of love
for the friends of God and with desire to sacrifice myself in the
pathway of God, I bear them in gladness. The purpose is the result
which is accomplished--love and unity among mankind. For the
world is dark with discord and selfishness, hearts are negligent,
souls are bereft of God and His heavenly bestowals. Man is submerged
in the affairs of this world. His aims, objects and attainments
are mortal, whereas God desires for him immortal accomplishments.
In his heart there is no thought of God. He has
sacrificed his portion and birthright of divine spirituality. Desire
and passion, like two unmanageable horses, have wrested the reins
of control from him and are galloping madly in the wilderness.
This is the cause of the degradation of the world of humanity. This
is the cause of its retrogression into the appetites and passions of
the animal kingdom. Instead of divine advancement we find sensual
captivity and debasement of heavenly virtues of the soul. By
devotion to the carnal, mortal world human susceptibilities sink to
the level of animalism.
What are the animals' propensities? To eat, drink, wander about
and sleep. The thoughts, the minds of the animals are confined to
these. They are captives in the bonds of these desires. Man becomes
a prisoner and slave to them when his ultimate desire is no
higher than his welfare in this world of the senses. Consider how
difficult for man is the attainment of pleasures and happiness in this
mortal world. How easy it is for the animal. Look upon the fields
and flowers, prairies, streams, forests and mountains. The grazing
animals, the birds of the air, the fishes neither toil nor undergo
hardships; they sow not, nor are they concerned about the reaping;
they have no anxiety about business or politics--no trouble or
worry whatsoever. All the fields and grasses, all the meadows of
fruits and grains, all the mountain slopes and streams of salubrious
water belong to them. They do not labor for their livelihood and
happiness because everything is provided and made possible for
them. If the life of man be confined to this physical, material outlook,
the animal's life is a hundred times better, easier and more
productive of comfort and contentment. The animal is nobler,
more serene and confident because each hour is free from anxiety
and worriment; but man, restless and dissatisfied, runs from morn
till eve, sailing the seas, diving beneath them in submarines, flying
aloft in airplanes, delving into the lowest strata of the earth to obtain
+P185{~
his livelihood--all with the greatest difficulty, anxiety and
unrest. Therefore, in this respect the animal is nobler, more serene,
poised and confident. Consider the birds in the forest and jungle:
how they build their nests high in the swaying treetops, build them
with the utmost skill and beauty--swinging, rocking in the morning
breezes, drinking the pure, sweet water, enjoying the most enchanting
views as they fly here and there high overhead, singing
joyously--all without labor, free from worry, care and forebodings.
If man's life be confined to the elemental, physical world of
enjoyment, one lark is nobler, more admirable than all humanity
because its livelihood is prepared, its condition complete, its accomplishment
perfect and natural.
But the life of man is not so restricted; it is divine, eternal, not
mortal and sensual. For him a spiritual existence and livelihood is
prepared and ordained in the divine creative plan. His life is intended
to be a life of spiritual enjoyment to which the animal can
never attain. This enjoyment depends upon the acquisition of
heavenly virtues. The sublimity of man is his attainment of the
knowledge of God. The bliss of man is the acquiring of heavenly
bestowals, which descend upon him in the outflow of the bounty of
God. The happiness of man is in the fragrance of the love of God.
This is the highest pinnacle of attainment in the human world. How
preferable to the animal and its hopeless kingdom!
Therefore, consider how base a nature it reveals in man that,
notwithstanding the favors showered upon him by God, he should
lower himself into the animal sphere, be wholly occupied with
material needs, attached to this mortal realm, imagining that the
greatest happiness is to attain wealth in this world. How purposeless!
How debased is such a nature! God has created man in order
that he may be a dove of the Kingdom, a heavenly candle, a recipient
of eternal life. God has created man in order that he may be
resuscitated through the breaths of the Holy Spirit and become the
light of the world. How debased the soul which can find enjoyment
in this darkness, occupied with itself, the captive of self and passion,
wallowing in the mire of the material world! How degraded is
such a nature! What an ignorance this is! What a blindness! How
glorious the station of man who has partaken of the heavenly food
and built the temple of his everlasting residence in the world of
heaven!
The Manifestations of God have come into the world to free man
from these bonds and chains of the world of nature. Although They
walked upon the earth, They lived in heaven. They were not concerned
about material sustenance and prosperity of this world.
+P186{~
Their bodies were subjected to inconceivable distress, but Their
spirits ever soared in the highest realms of ecstasy. The purpose of
Their coming, Their teaching and suffering was the freedom of
man from himself. Shall we, therefore, follow in Their footsteps,
escape from this cage of the body or continue subject to its tyranny?
Shall we pursue the phantom of a mortal happiness which
does not exist or turn toward the tree of life and the joys of its eternal
fruits?
I have come to this country in the advanced years of my life,
undergoing difficulties of health and climate because of excessive
love for the friends of God. It is my wish that they may be assisted
to become servants of the heavenly Kingdom, captives in the service
of the will of God. This captivity is freedom; this sacrifice is
glorification; this labor is reward; this need is bestowal. For service
in love for mankind is unity with God. He who serves has already
entered the Kingdom and is seated at the right hand of his Lord.
11 June 1912 3
Talk at 309 West Seventy-eighth Street, New York
Notes by Emma C. Melick
Man must be lofty in endeavor. He must seek to become heavenly
and spiritual, to find the pathway to the threshold of God and become
acceptable in the sight of God. This is eternal glory--to be
near to God. This is eternal sovereignty--to be imbued with the
virtues of the human world. This is boundless blessing--to be entirely
sanctified and holy above every stain and dross.
Consider the human world. See how nations have come and
gone. They have been of all minds and purposes. Some were mere
captives of self and desire, engulfed in the passions of the lower
nature. They attained to wealth, to the comforts of life, to fame.
And what was the final outcome? Utter evanescence and oblivion.
Reflect upon this. Look upon it with the eye of admonition. No
trace of them remains, no fruit, no result, no benefit; they have
gone utterly--complete effacement.
Souls have appeared in the world who were pure and undefiled,
who have directed their attention toward God, seeking the reward
of God, attaining nearness to the threshold of God, acceptable in
the good pleasure of God. They have been the lights of guidance
and stars of the Supreme Concourse. Consider these souls, shining
like stars in the horizon of sanctity forevermore.
+P187{~
It must not be implied that one should give up avocation and
attainment to livelihood. On the contrary, in the Cause of &Baha'u'llah
monasticism and asceticism are not sanctioned. In this
great Cause the light of guidance is shining and radiant.
&Baha'u'llah has even said that occupation and labor are devotion.
All humanity must obtain a livelihood by sweat of the brow and
bodily exertion, at the same time seeking to lift the burden of
others, striving to be the source of comfort to souls and facilitating
the means of living. This in itself is devotion to God. &Baha'u'llah
has thereby encouraged action and stimulated service. But the
energies of the heart must not be attached to these things; the soul
must not be completely occupied with them. Though the mind is
busy, the heart must be attracted toward the Kingdom of God in
order that the virtues of humanity may be attained from every direction
and source.
We have forsaken the path of God; we have given up attention to
the divine Kingdom; we have not severed the heart from worldly
attractions; we have become defiled with qualities which are not
praiseworthy in the sight of God; we are so completely steeped in
material issues and tendencies that we are not partakers of the virtues
of humanity.
Little reflection, little admonition is necessary for us to realize
the purpose of our creation. What a heavenly potentiality God has
deposited within us! What a power God has given our spirits! He
has endowed us with a power to penetrate the realities of things; but
we must be self-abnegating, we must have pure spirits, pure intentions,
and strive with heart and soul while in the human world to
attain everlasting glory.
I have come for the purpose of admonition and voicing the
teachings of &Baha'u'llah. It is my hope that His will and guidance
may influence your spirits, souls and hearts, causing them to become
pure, holy, sanctified and illumined and making you lamps
of heavenly illumination to the world. This is my desire; this is my
hope through the assistance of God.
12 June 1912 4
Talk at 309 West Seventy-eighth Street, New York
Notes by Mary J. MacNutt
You are all exceedingly welcome. Do you realize how much you
should thank God for His blessings? If you should thank Him a
+P188{~
thousand times with each breath, it would not be sufficient because
God has created and trained you. He has protected you from every
affliction and prepared every gift and bestowal. Consider what a
kind Father He is. He bestows His gift before you ask. We were not
in the world of existence, but as soon as we were born, we found
everything prepared for our needs and comfort without question on
our part. He has given us a kind father and compassionate mother,
provided for us two springs of salubrious milk, pure atmosphere,
refreshing water, gentle breezes and the sun shining above our
heads. In brief, He has supplied all the necessities of life although
we did not ask for any of these great gifts. With pure mercy and
bounty He has prepared this great table. It is a mercy which precedes
asking. There is another kind of mercy, which is realized
after questioning and supplication. He has bestowed both upon
us--without asking and with supplication. He has created us in
this radiant century, a century longed for and expected by all the
sanctified souls in past periods. It is a blessed century; it is a blessed
day. The philosophers of history have agreed that this century is
equal to one hundred past centuries. This is true from every
standpoint. This is the century of science, inventions, discoveries
and universal laws. This is the century of the revelation of the
mysteries of God. This is the century of the effulgence of the rays
of the Sun of Truth. Therefore, you must render thanks and
glorification to God that you were born in this age. Furthermore,
you have listened to the call of &Baha'u'llah. Your nostrils are perfumed
with the breezes of the paradise of &Abha. You have caught
glimpses of the light from the horizon of the Orient. You were
asleep; you are awakened. Your ears are attentive; your hearts are
informed. You have acquired the love of God. You have attained
to the knowledge of God. This is the most great bestowal of God.
This is the breath of the Holy Spirit, and this consists of faith and
assurance. This eternal life is the second birth; this is the baptism of
the Holy Spirit. God has destined this station for you all. He has
prepared this for you. You must appreciate the value of this bounty
and engage your time in mentioning and thanking the True One.
You must live in the utmost happiness. If any trouble or vicissitude
comes into your lives, if your heart is depressed on account of
health, livelihood or vocation, let not these things affect you. They
should not cause unhappiness, for &Baha'u'llah has brought you divine
happiness. He has prepared heavenly food for you; He has destined
eternal bounty for you; He has bestowed everlasting glory
upon you. Therefore, these glad tidings should cause you to soar in
+P189{~
the atmosphere of joy forever and ever. Render continual thanks
unto God so that the confirmations of God may encircle you all.
15 June 1912 5
Talk at 309 West Seventy-eighth Street, New York
Notes by Howard MacNutt
I have made you wait awhile, but as I was tired, I slept. While I was
sleeping, I was conversing with you as though speaking at the top
of my voice. Then through the effect of my own voice I awoke. As
I awoke, one word was upon my lips--the word &imtiyaz ("distinction").
So I will speak to you upon that subject this morning.
When we look upon the world of existence, we realize that all
material things have a common bond; and yet, on the other hand,
there are certain points of distinction between them. For instance,
all earthly objects have common bodily ties. The minerals, vegetables
and animals have elemental bodies in common with each
other. Likewise, they have place in the order of creation. This is
the common tie or point of contact between them. All of them pass
through the process of composition and decomposition; this is a
natural law to which all are subject. This law is ruling throughout
creation and constitutes a bond of connection among created
things. But at the same time there are certain distinguishing features
between these objects. For instance, between the mineral and
vegetable, the vegetable and animal, the animal and human,
points of distinction exist which are unmistakable and significant.
Likewise, there are distinctions between kinds and species of each
kingdom. When we consider the mineral kingdom in detail, we observe
not only points of similarity between objects but points of
distinction as well. Some are immovable bodies, some hard and
solid; some have the power of expansion and contraction; some are
liquid, some gaseous; some have weight; others, like fire and electricity,
have not. So there are many points of distinction among
these kinds of elements.
In the vegetable kingdom also we observe distinction between
the various sorts and species of organisms. Each has its own form,
color and fragrance. In the animal kingdom the same law rules as
many distinctions in form, color and function are noticeable. It is the
same in the human kingdom. From the standpoint of color there are
white, black, yellow and red people. From the standpoint of physiognomy
+P190{~
there is a wide difference and distinction among races.
The Asian, African and American have different physiognomies;
the men of the North and men of the South are very different in type
and features. From an economic standpoint in the law of living
there is a great deal of difference. Some are poor, others wealthy;
some are wise, others ignorant; some are patient and serene, some
impatient and excitable; some are prone to justice, others practice
injustice and oppression; some are meek, others arrogant. In brief,
there are many points of distinction among humankind.
I desire distinction for you. The &Baha'is must be distinguished
from others of humanity. But this distinction must not depend upon
wealth--that they should become more affluent than other people.
I do not desire for you financial distinction. It is not an ordinary
distinction I desire; not scientific, commercial, industrial distinction.
For you I desire spiritual distinction--that is, you must become
eminent and distinguished in morals. In the love of God you
must become distinguished from all else. You must become distinguished
for loving humanity, for unity and accord, for love and
justice. In brief, you must become distinguished in all the virtues
of the human world--for faithfulness and sincerity, for justice and
fidelity, for firmness and steadfastness, for philanthropic deeds and
service to the human world, for love toward every human being,
for unity and accord with all people, for removing prejudices and
promoting international peace. Finally, you must become distinguished
for heavenly illumination and for acquiring the bestowals
of God. I desire this distinction for you. This must be the point of
distinction among you.
16 June 1912 6
Talk at Fourth Unitarian Church
Beverly Road, Flatbush, Brooklyn, New York
Notes by Esther Foster
This is a Unitarian church, and in the Arabic tongue this day may
well be called &Yawm-al'Ittihad ("the Unitarian Day"). Therefore,
I consider it appropriate to speak to you upon the subject of unity.
What is real unity? When we observe the human world, we find
various collective expressions of unity therein. For instance, man
is distinguished from the animal by his degree, or kingdom. This
comprehensive distinction includes all the posterity of Adam and
constitutes one great household or human family, which may be
+P191{~
considered the fundamental or physical unity of mankind. Furthermore,
a distinction exists between various groups of humankind
according to lineage, each group forming a racial unity separate
from the others. There is also the unity of tongue among those
who use the same language as a means of communication; national
unity where various peoples live under one form of government
such as French, German, British, etc.; and political unity, which
conserves the civil rights of parties or factions of the same government.
All these unities are imaginary and without real foundation,
for no real result proceeds from them. The purpose of true unity is
real and divine outcomes. From these limited unities mentioned
only limited outcomes proceed, whereas unlimited unity produces
unlimited result. For instance, from the limited unity of race or nationality
the results at most are limited. It is like a family living
alone and solitary; there are no unlimited or universal outcomes
from it.
The unity which is productive of unlimited results is first a unity
of mankind which recognizes that all are sheltered beneath the
overshadowing glory of the All-Glorious, that all are servants of
one God; for all breathe the same atmosphere, live upon the same
earth, move beneath the same heavens, receive effulgence from
the same sun and are under the protection of one God. This is the
most great unity, and its results are lasting if humanity adheres to
it; but mankind has hitherto violated it, adhering to sectarian or
other limited unities such as racial, patriotic or unity of self-interests;
therefore, no great results have been forthcoming.
Nevertheless, it is certain that the radiance and favors of God are
encompassing, minds have developed, perceptions have become
acute, sciences and arts are widespread, and capacity exists for the
proclamation and promulgation of the real and ultimate unity of
mankind, which will bring forth marvelous results. It will reconcile
all religions, make warring nations loving, cause hostile kings
to become friendly and bring peace and happiness to the human
world. It will cement together the Orient and Occident, remove
forever the foundations of war and upraise the ensign of the Most
Great Peace. These limited unities are, therefore, signs of that
great unity which will make all the human family one by being
productive of the attractions of conscience in mankind.
Another unity is the spiritual unity which emanates from the
breaths of the Holy Spirit. This is greater than the unity of mankind.
Human unity or solidarity may be likened to the body,
whereas unity from the breaths of the Holy Spirit is the spirit
animating the body. This is a perfect unity. It creates such a condition
+P192{~
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 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. 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 everlasting life, 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, Abraham, Moses, Jesus Christ,
&Muhammad, the &Bab and &Baha'u'llah. This is a unity divine,
heavenly, radiant, merciful--the one reality appearing in its successive
Manifestations. For instance, the sun is one and the same,
but its points of dawning are various. During the summer season it
rises from the northern point of the ecliptic; in winter it appears
from the southern point of rising. Each month between, it appears
from a certain zodiacal position. Although these dawning points
are different, the sun is the same sun which has appeared from
them all. The significance is the reality of Prophethood which is
symbolized by the sun, and the holy Manifestations are the dawning
places or zodiacal points.
There is also the divine unity or entity, which is sanctified above
all concept of humanity. It cannot be comprehended nor conceived
because it is infinite reality and cannot become finite. Human
minds are incapable of surrounding that reality because all
thoughts and conceptions of it are finite, intellectual creations and
not the reality of Divine Being which alone knows itself. For
example, if we form a conception of Divinity as a living, almighty,
self-subsisting, eternal Being, this is only a concept apprehended
by a human intellectual reality. It would not be the outward, visible
reality, which is beyond the power of human mind to conceive or
encompass. We ourselves have an external, visible entity; but even
our concept of it is the product of our own brain and limited comprehension.
+P193{~
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.
O my God! O my God! Verily, these are servants at the threshold
of Thy mercy, and maidservants at the door of Thy oneness.
Verily, they have gathered in this temple to turn to Thy face of
glory, holding to the hem of Thy garment and to Thy singleness,
seeking Thy good pleasure and ascent into Thy Kingdom. They
receive effulgence from the Sun of Reality in this glorious century,
and they long for Thy goodwill in all great affairs. O Lord! Illumine
their sight with a vision of Thy signs and riches, and quicken
their ears with hearkening to Thy Word. Render their hearts
replete with Thy love, and gladden their spirits with Thy meeting.
Deign to bestow upon them spiritual good in Thine earth and
heaven, and make them signs of unity among Thy servants in order
that the real unity may appear and all may become one in Thy
Cause and Kingdom. Verily, Thou art the Generous. Verily, Thou
art the Mighty, the Spiritual. Thou art the Merciful, the Clement.
(To the children in the Sunday School)
I am glad to see these bright, radiant children. God willing, all
of them may realize the hopes and aspirations of their parents.
Praise be to God! I see before me these beautiful children of the
Kingdom. Their hearts are pure, their faces are shining. They shall
soon become the sons and daughters of the Kingdom. Thanks be to
+P194{~
God! They are seeking to acquire virtues and will be the cause of
the attainment of the excellences of humanity. This is the cause of
oneness in the Kingdom of God. Praise be to God! They have kind
and revered teachers who train and educate them well and who
long for confirmation in order that, God willing, like tender plants
in the garden of God they may be refreshed by the downpour of the
clouds of mercy, grow and become verdant. In the utmost perfection
and delicacy may they at last bring forth fruit.
I supplicate God that these children may be reared under His
protection and that they may be nourished by His favor and grace
until all, like beautiful flowers in the garden of human hopes and
aspirations, shall blossom and become redolent of fragrance.
O God! Educate these children. These children are the plants of
Thine orchard, the flowers of Thy meadow, the roses of Thy garden.
Let Thy rain fall upon them; let the Sun of Reality shine upon
them with Thy love. Let Thy breeze refresh them in order that they
may be trained, grow and develop, and appear in the utmost beauty.
Thou art the Giver. Thou art the Compassionate.
16 June 1912 7
Talk at Home of Mr. and Mrs. Howard MacNutt
935 Eastern Parkway, Brooklyn, New York
Notes by Esther Foster
This is a splendid gathering, a meeting of the maidservants of the
Merciful and the beloved of God. Whenever such gatherings have
taken place in this world, the results have been very great. They
have exerted an influence upon the world of hearts and minds.
Wherever a lamp is lighted in the night, naturally people are attracted
and gather around it. When you see such an assemblage as
this, you may know that a light is illumining the darkness. There
are lamps the light of which is limited. There are lamps the light of
which is unlimited. There are lamps which illumine small places
and lamps which illumine the horizons. The lamp of the guidance
of God, wherever lighted, has shed its radiance throughout the East
and the West. Praise be to God! It has been lighted in this country;
day by day its radiance is becoming more resplendent and its effulgence
more widespread. This is not known now, but later on its
traces will become evident. Consider the days of Christ: how the
light of guidance brightened twelve hearts. How limited it seemed,
but how expansive it became afterward and illumined the world!
+P195{~
You are not a large body of people, but because the lamp of guidance
has been lighted in your hearts, the effects will be wonderful
in the years to come. It is evident and manifest that the world will
be illumined by this light; therefore, you must thank God that--
praise be to God!--through His grace and favor the lamp of the
most great guidance has been ignited in your hearts, and He has
summoned you to His Kingdom. He has caused the call of the
Supreme Concourse to reach your ears. The doors of heaven have
been opened unto you. The Sun of Reality is shining upon you, the
cloud of mercy is pouring down, and the breezes of providence are
wafting through your souls. Although the bestowal is great and the
grace is glorious, yet capacity and readiness are requisite. Without
capacity and readiness the divine bounty will not become manifest
and evident. No matter how much the cloud may rain, the sun
may shine and the breezes blow, the soil that is sterile will give no
growth. The ground that is pure and free from thorns and thistles
receives and produces through the rain of the cloud of mercy. No
matter how much the sun shines, it will have no effect upon the
black rock, but in a pure and polished mirror its lights become resplendent.
Therefore, we must develop capacity in order that the
signs of the mercy of the Lord may be revealed in us. We must
endeavor to free the soil of the hearts from useless weeds and
sanctify it from the thorns of worthless thoughts in order that the
cloud of mercy may bestow its power upon us. The doors of God
are open, but we must be ready and fitted to enter. The ocean of
divine providence is surging, but we must be able to swim. The
bestowals of the Almighty are descending from the heaven of
grace, but capacity to receive them is essential. The fountain of
divine generosity is gushing forth, but we must have thirst for the
living waters. Unless there be thirst, the salutary water will not assuage.
Unless the soul hungers, the delicious foods of the heavenly
table will not give sustenance. Unless the eyes of perception be
opened, the lights of the sun will not be witnessed. Until the nostrils
are purified, the fragrance of the divine rose garden will not be
inhaled. Unless the heart be filled with longing, the favors of the
Lord will not be evident. Unless a perfect melody be sung, the ears
of the hearers will not be attracted. Therefore, we must endeavor
night and day to purify the hearts from every dross, sanctify the
souls from every restriction and become free from the discords of
the human world. Then the divine bestowals will become evident
in their fullness and glory. If we do not strive and sanctify ourselves
from the defects and evil qualities of human nature, we will
not partake of the bestowals of God. It is as if the sun is shining in
+P196{~
its full glory, but no reflection is forthcoming from hearts that are
black as stone. If an ocean of salubrious water is surging and we be
not thirsty, what benefit do we receive? If the candle be lighted and
we have no eyes, what enjoyment do we obtain from it? If melodious
anthems should rise to the heavens and we are bereft of hearing,
what enjoyment can we find?
Therefore, we must endeavor always, cry, supplicate and invoke
the Kingdom of God to grant us full capacity in order that the
bestowals of God may become revealed and manifest in us. And as
we attain to these heavenly bounties, we shall offer thanks unto the
threshold of oneness. Then shall we rejoice in the Lord that in this
wonderful century and glorious age, under the shelter of the Kingdom
of God we have enjoyed these bestowals and will arise in
praise and thanksgiving. Therefore, I first exhort myself and then I
entreat you to appreciate this great bestowal, recognize this most
great guidance, accept these bounties of the Lord. You must endeavor
day and night to become worthy of a generous portion of
these gifts and realize full capacity of attainment. Praise be to God!
Your hearts are illumined, your faces are turned toward the Kingdom
of God. It is my hope that all of these degrees may be reached
and these friends attain a station which shall be an example and
stimulus for all friends in the world. May the love of God spread
from here onward and outward; may the knowledge of God be sent
broadcast from this place; may spiritual forces become effective
here; may the lights of the Kingdom shine; may intelligent souls be
found here so that with all power they may be occupied in the service
of God, furthering the oneness of the human world and the
cause of the Most Great Peace. May these souls be lighted candles
and fruitful trees; may they be pearls of the shells of providence;
may they be stars of heaven. This is my supplication to God. This
is my request from the Beauty of &Abha: that He may submerge all
of you in the ocean of His grace.
(Afterward, speaking of numbers)
Such suppositions regarding lucky or unlucky numbers are
purely imaginary. The superstition concerning thirteen had its origin
in the fact that Jesus Christ was surrounded by twelve disciples
and that Judas Iscariot was the thirteenth member of their gathering.
This is the source of the superstition, but it is purely imaginary.
Although Judas was outwardly a disciple, in reality he was
not. Twelve is the original number of significance and completion.
Jacob had twelve sons from whom descended twelve tribes. The
+P197{~
disciples of Jesus were twelve; the &Imams of &Muhammad were
twelve. The zodiacal signs are twelve; the months of the year are
twelve, etc.
The mysteries of the Holy Books have become explained in the
manifestation of &Baha'u'llah. Before He appeared, these mysteries
were not understood. &Baha'u'llah opened and unsealed these
mysteries. It was my wish to come here today to have this meeting.
16 June 1912 8
Talk at Central Congregational Church
Hancock Street, Brooklyn, New York
Notes by Esther Foster
This is a goodly temple and congregation, for--praise be to
God!--this is a house of worship wherein conscientious opinion
has free sway. Every religion and every religious aspiration may be
freely voiced and expressed here. Just as in the world of politics
there is need for free thought, likewise in the world of religion
there should be the right of unrestricted individual belief. Consider
what a vast difference exists between modern democracy and the
old forms of despotism. Under an autocratic government the
opinions of men are not free, and development is stifled, whereas
in democracy, because thought and speech are not restricted, the
greatest progress is witnessed. It is likewise true in the world of
religion. When freedom of conscience, liberty of thought and right
of speech prevail--that is to say, when every man according to his
own idealization may give expression to his beliefs--development
and growth are inevitable. Therefore, this is a blessed church because
its pulpit is open to every religion, the ideals of which may be
set forth with openness and freedom. For this reason I am most
grateful to the reverend doctor; I find him indeed a servant of the
oneness of humanity.
The holy Manifestations Who have been the Sources or Founders
of the various religious systems were united and agreed in purpose
and teaching. Abraham, Moses, Zoroaster, Buddha, Jesus,
&Muhammad, the &Bab and &Baha'u'llah are one in spirit and reality.
Moreover, each Prophet fulfilled the promise of the One Who came
before Him and, likewise, Each announced the One Who would
follow. Consider how Abraham foretold the coming of Moses, and
Moses embodied the Abrahamic statement. Moses prophesied the
+P198{~
Messianic cycle, and Christ fulfilled the law of Moses. It is evident,
therefore, that the Holy Manifestations Who founded the religious
systems are united and agreed; there is no differentiation
possible in Their mission and teachings; all are reflectors of reality,
and all are promulgators of the religion of God. The divine religion
is reality, and reality is not multiple; it is one. Therefore, the
foundations of the religious systems are one because all proceed from
the indivisible reality; but the followers of these systems have disagreed;
discord, strife and warfare have arisen among them, for
they have forsaken the foundation and held to that which is but imitation
and semblance. Inasmuch as imitations differ, enmity and
dissension have resulted. For example, Jesus Christ--may my
spirit be a sacrifice unto Him!--laid the foundation of eternal reality,
but after His departure many sects and divisions appeared in
Christianity. What was the cause of this? There is no doubt that
they originated in dogmatic imitations, for the foundations of
Christ were reality itself, in which no divergence exists. When imitations
appeared, sects and denominations were formed.
If Christians of all denominations and divisions should investigate
reality, the foundations of Christ will unite them. No enmity
or hatred will remain, for they will all be under the one guidance of
reality itself. Likewise, in the wider field if all the existing religious
systems will turn away from ancestral imitations and investigate
reality, seeking the real meanings of the Holy Books, they will
unite and agree upon the same foundation, reality itself. As long as
they follow counterfeit doctrines or imitations instead of reality,
animosity and discord will exist and increase. Let me illustrate
this. Moses and the prophets of Israel announced the advent of the
Messiah but expressed it in the language of symbols. When Christ
appeared, the Jews rejected Him, although they were expecting
His manifestation and in their temples and synagogues were crying
and lamenting, saying, "O God, hasten the coming of the Messiah!"
Why did they deny Him when He announced Himself? Because
they had followed ancestral forms and interpretations and
were blind to the reality of Christ. They had not perceived the inner
significances of the Holy Bible. They voiced their objections,
saying, "We are expecting Christ, but His coming is conditioned
upon certain fulfillments and prophetic announcements. Among the
signs of His appearance is one that He shall come from an unknown
place, whereas now this claimant of Messiahship has come from
Nazareth. We know his home, and we are acquainted with his
mother.
"Second, one of the signs or Messianic conditions is that His
+P199{~
scepter would be an iron rod, and this Christ has not even a wooden
staff.
"Third, He was to be seated upon the throne of David, whereas
this Messianic king is in the utmost state of poverty and has not
even a mat.
"Fourth, He was to conquer the East and the West. This person
has not even conquered a village. How can he be the Messiah?
"Fifth, He was to promulgate the laws of the Bible. This one
has not only failed to promulgate the laws of the Bible, but he has
broken the law of the sabbath.
"Sixth, the Messiah was to gather together all the Jews who
were scattered in Palestine and restore them to honor and prestige,
but this one has degraded the Jews instead of uplifting them.
"Seventh, during His sovereignty even the animals were to
enjoy blessings and comfort, for according to the prophetic texts,
He should establish peace to such a universal extent that the eagle
and quail would live together, the lion and deer would feed in the
same meadow, the wolf and lamb would lie down in the same pasture.
In the human kingdom warfare was to cease entirely; spears
would be turned into pruning hooks and swords into plowshares.
Now we see in the day of this would-be Messiah such injustice prevails
that even he himself is sacrificed. How could he be the promised
Christ?"
And so they spoke infamous words regarding Him.
Now inasmuch as the Jews were submerged in the sea of ancestral
imitations, they could not comprehend the meaning of these
prophecies. All the words of the prophets were fulfilled, but because
the Jews held tenaciously to hereditary interpretations, they
did not understand the inner meanings of the Holy Bible; therefore,
they denied Jesus Christ, the Messiah. The purpose of the prophetic
words was not the outward or literal meaning, but the inner
symbolical significance. For example, it was announced that the
Messiah was to come from an unknown place. This did not refer to
the birthplace of the physical body of Jesus. It has reference to the
reality of the Christ--that is to say, the Christ reality was to appear
from the invisible realm--for the divine reality of Christ is holy
and sanctified above place.
His sword was to be a sword of iron. This signified His tongue
which should separate the true from the false and by which great
sword of attack He would conquer the kingdoms of hearts. He did
not conquer by the physical power of an iron rod; He conquered the
East and the West by the sword of His utterance.
He was seated upon the throne of David, but His sovereignty
+P200{~
was neither a Napoleonic sovereignty nor the vanishing dominion
of a Pharaoh. The Christ Kingdom was everlasting, eternal in the
heaven of the divine Will.
By His promulgating the laws of the Bible the reality of the law
of Moses was meant. The Sinaitic law is the foundation of the reality
of Christianity. Christ promulgated it and gave it higher,
spiritual expression.
He conquered and subdued the East and West. His conquest was
effected through the breaths of the Holy Spirit, which eliminated
all boundaries and shone from all horizons.
In His day, according to prophecy, the wolf and the lamb were
to drink from the same fountain. This was realized in Christ. The
fountain referred to was the Gospel, from which the water of life
gushes forth. The wolf and lamb are opposed and divergent races
symbolized by these animals. Their meeting and association were
impossible, but having become believers in Jesus Christ those who
were formerly as wolves and lambs became united through the
words of the Gospel.
The purport is that all the meanings of the prophecies were
fulfilled, but because the Jews were captives of ancestral imitations
and did not perceive the reality of the meanings of these words,
they denied Christ; nay, they even went so far as to crucify Him.
Consider how harmful is imitation. These were interpretations
handed down from fathers and ancestors, and because the Jews
held fast to them, they were deprived.
It is evident, then, that we must forsake all such imitations and
beliefs so that we may not commit this error. We must investigate
reality, lay aside selfish notions and banish hearsay from our
minds. The Jews consider Christ the enemy of Moses, whereas, on
the contrary, Christ promoted the Word of Moses. He spread the
name of Moses throughout the Orient and Occident. He promulgated
the teachings of Moses. Had it not been for Christ, you
would not have heard the name of Moses; and unless the manifestation
of Messiahship had appeared in Christ, we would not have
received the Old Testament.
The truth is that Christ fulfilled the Mosaic law and in every way
upheld Moses; but the Jews, blinded by imitations and prejudices,
considered Him the enemy of Moses.
Among the great religious systems of the world is &Islam. About
three hundred million people acknowledge it. For more than a
thousand years there has been enmity and strife between Muslims
and Christians, owing to misunderstanding and spiritual blindness.
+P201{~
If prejudices and imitations were abandoned, there would be no
enmity whatever between them, and these hundreds of millions of
antagonistic religionists would adorn the world of humanity by
their unity.
I wish now to call your attention to a most important point. All
&Islam considers the &Qur'an the Word of God. In this sacred Book
there are explicit texts which are not traditional, stating that Christ
was the Word of God, that He was the Spirit of God, that Jesus
Christ came into this world through the quickening breaths of the
Holy Spirit and that Mary, His mother, was holy and sanctified. In
the &Qur'an a whole chapter is devoted to the story of Jesus. It records
that in the time of His youth He worshiped God in the temple
at Jerusalem, that manna descended from heaven for His sustenance
and that He uttered words immediately after His birth. In
brief, in the &Qur'an there is eulogy and commendation of Christ
such as you do not find in the Gospel. The Gospel does not record
that the child Jesus spoke at birth or that God caused sustenance to
descend from heaven for Him, but in the &Qur'an it is repeatedly
stated that God sent down manna day by day as food for Him. Furthermore,
it is significant and convincing that when &Muhammad
proclaimed His work and mission, His first objection to His own
followers was, "Why have you not believed on Jesus Christ? Why
have you not accepted the Gospel? Why have you not believed in
Moses? Why have you not followed the precepts of the Old Testament?
Why have you not understood the prophets of Israel? Why
have you not believed in the disciples of Christ? The first duty incumbent
upon ye, O Arabians, is to accept and believe in these.
You must consider Moses as a Prophet. You must accept Jesus
Christ as the Word of God. You must know the Old and the New
Testaments as the Word of God. You must believe in Jesus Christ
as the product of the Holy Spirit." His people answered, "O
&Muhammad! We will become believers although our fathers and
ancestors were not believers, and we are proud of them. Tell us
what is going to become of them?" &Muhammad replied, "I declare
unto you that they occupy the lowest stratum of hell because they
did not believe in Moses and Christ and because they did not accept
the Bible; and although they are my own ancestors, yet they are in
despair in hell." This is an explicit text of the &Qur'an; it is not a
story or tradition but from the &Qur'an itself, which is in the hands
of the people. Therefore, it is evident that ignorance and misunderstanding
have caused so much warfare and strife between
Christians and Muslims. If both should investigate the underlying
+P202{~
truth of their religious beliefs, the outcome would be unity and
agreement; strife and bitterness would pass away forever and the
world of humanity find peace and composure. Consider that there
are two hundred and fifty million Christians and three hundred
million Muslims. How much blood has flowed in their wars; how
many nations have been destroyed; how many children have been
made fatherless; how many fathers and mothers have mourned the
loss of children and dear ones! All this has been due to prejudice,
misunderstanding and imitations of ancestral beliefs without investigation
of reality. If the Holy Books were rightly understood,
none of this discord and distress would have existed, but love and
fellowship would have prevailed instead. This is true with all the
other religions as well. The conditions I have named will apply
equally to all. The essential purpose of the religion of God is to
establish unity among mankind. The divine Manifestations were
Founders of the means of fellowship and love. They did not come
to create discord, strife and hatred in the world. The religion of
God is the cause of love, but if it is made to be the source of enmity
and bloodshed, surely its absence is preferable to its existence; for
then it becomes satanic, detrimental and an obstacle to the human
world.
In the Orient the various peoples and nations were in a state of
antagonism and strife, manifesting the utmost enmity and hatred
toward each other. Darkness encompassed the world of mankind.
At such a time as this &Baha'u'llah appeared. He removed all the
imitations and prejudices which had caused separation and misunderstanding
and laid the foundation of the one religion of God.
When this was accomplished, Muslims, Christians, Jews,
Zoroastrians, Buddhists all were united in actual fellowship and
love. The souls who followed &Baha'u'llah from every nation have
become as one family living in agreement and accord, willing to
sacrifice life for each other. The Muslim will give his life for the
Christian, the Christian for the Jew and all of them for the Zoroastrian.
They live together in love, fellowship and unity. They have
attained to the condition of rebirth in the Spirit of God. They have
become revivified and regenerated through the breaths of the Holy
Spirit. Praise be to God! This light has come forth from the East,
and eventually there shall be no discord or enmity in the Orient.
Through the power of &Baha'u'llah all will be united. He upraised
this standard of the oneness of humanity in prison. When subjected
to banishment by two kings, while a refugee from enemies of all
nations and during the days of His long imprisonment He wrote to
the kings and rulers of the world in words of wonderful eloquence,
+P203{~
arraigning them severely and summoning them to the divine standard
of unity and justice. He exhorted them to peace and international
agreement, making it incumbent upon them to establish a
board of international arbitration--that from all nations and governments
of the world there should be delegates selected for a congress
of nations which should constitute a universal arbitral court
of justice to settle international disputes. He wrote to Victoria,
Queen of Great Britain, the Czar of Russia, the Emperor of Germany,
Napoleon III of France and others, inviting them to world
unity and peace. Through a heavenly power He was enabled to
promulgate these ideals in the Orient. Kings could not withstand
Him. They endeavored to extinguish His light but served only to
increase its intensity and illumination. While in prison He stood
against the &Shah of Persia and &Sultan of Turkey and promulgated
His teachings until He firmly established the banner of truth and the
oneness of humankind. I was a prisoner with Him for forty years
until the Young Turks of the Committee of Union and Progress
overthrew the despotism of &Abdu'l-Hamid, dethroned him and
proclaimed liberty. This committee set me free from tyranny and
oppression; otherwise, I should have been in prison until the days
of my life were ended. The purport is this: that &Baha'u'llah in
prison was able to proclaim and establish the foundations of peace
although two despotic kings were His enemies and oppressors. The
King of Persia, &Nasiri'd-Din &Shah, had killed twenty thousand
&Baha'is, martyrs who in absolute severance and complete willingness
offered their lives joyfully for their faith. These two powerful
and tyrannical kings could not withstand a prisoner; this Prisoner
upheld the standard of humanity and brought the people of the
Orient into agreement and unity. Today in the East, only those who
have not followed &Baha'u'llah are in opposition and enmity. The
people of the nations who have accepted Him as the standard of
divine guidance enjoy a condition of actual fellowship and love. If
you should attend a meeting in the East, you could not distinguish
between Christian and Muslim; you would not know which was
Jew, Zoroastrian or Buddhist, so completely have they become
fraternized and their religious differences been leveled. They associate
in the utmost love and spiritual fragrance as if they belonged
to one family, as if they were one people.
+P204{~
17 June 1912 9
Talk at 309 West Seventy-eighth Street, New York
Notes by Emma C. Melick
We should all visit the sick. When they are in sorrow and suffering,
it is a real help and benefit to have a friend come. Happiness is
a great healer to those who are ill. In the East it is the custom to call
upon the patient often and meet him individually. The people in the
East show the utmost kindness and compassion to the sick and
suffering. This has greater effect than the remedy itself. You must
always have this thought of love and affection when you visit the
ailing and afflicted.
The world of humanity may be likened to the individual man
himself; it has its illness and ailments. A patient must be diagnosed
by a skillful physician. The Prophets of God are the real Physicians.
In whatever age or time They appear They prescribe for
human conditions. They know the sicknesses; They discover the
hidden sources of disease and indicate the necessary remedy.
Whosoever is healed by that remedy finds eternal health. For instance,
in the day of Jesus Christ the world of humanity was
afflicted with various ailments. Jesus Christ was the real Physician.
He appeared, recognized the symptoms and prescribed the real remedy.
What was that remedy? It was His revealed teaching especially
applicable to that age. Later on many new ailments and disorders
appeared in the body politic. The world became sick; other
severe maladies appeared, especially in the peninsula of Arabia.
God manifested &Muhammad there. He came and prescribed for the
conditions so that the Arabs became healthy, strong and virile in
that time.
In this present age the world of humanity is afflicted with severe
sicknesses and grave disorders which threaten death. Therefore,
&Baha'u'llah has appeared. He is the real Physician, bringing divine
remedy and healing to the world of man. He has brought teachings
for all ailments--the Hidden Words, &Ishraqat, &Tarazat,
&Tajalliyat, Words of Paradise, Glad Tidings, etc. These Holy
Words and teachings are the remedy for the body politic, the divine
prescription and real cure for the disorders which afflict the world.
Therefore, we must accept and partake of this healing remedy in
order that complete recovery may be assured. Every soul who lives
according to the teachings of &Baha'u'llah is free from the ailments
and indispositions which prevail throughout the world of humanity;
otherwise, selfish disorders, intellectual maladies, spiritual
+P205{~
sicknesses, imperfections and vices will surround him, and he will
not receive the life-giving bounties of God.
&Baha'u'llah is the real Physician. He has diagnosed human conditions
and indicated the necessary treatment. The essential principles
of His healing remedies are the knowledge and love of God,
severance from all else save God, turning our faces in sincerity toward
the Kingdom of God, implicit faith, firmness and fidelity,
loving-kindness toward all creatures and the acquisition of the divine
virtues indicated for the human world. These are the fundamental
principles of progress, civilization, international peace and
the unity of mankind. These are the essentials of &Baha'u'llah's
teachings, the secret of everlasting health, the remedy and healing
for man.
It is my hope that you may assist in healing the sick body of the
world through these teachings so that eternal radiance may illumine
all the nations of mankind.
18 June 1912 10
Talk at 309 West Seventy-eighth Street, New York
Notes by Emma C. Melick
No matter how much the world of humanity advances in material
civilization, it is nevertheless in need of the spiritual development
mentioned in the Gospel. The virtues of the material world are limited,
whereas divine virtues are unlimited. Inasmuch as material
virtues are limited, man's need of the perfections of the divine
world is unlimited.
Throughout human history we find that although the very apex
of human virtues has been reached at various times, yet they were
limited, whereas divine attainments have ever been unbounded
and infinite. The limited is ever in need of the unlimited. The
material must be correlated with the spiritual. The material may be
likened to the body, but divine virtues are the breathings of the
Holy Spirit itself. The body without spirit is not capable of real
accomplishment. Although it may be in the utmost condition of beauty
and excellence, it is, nevertheless, in need of the spirit. The
chimney of the lamp, no matter how polished and perfect it be, is in
need of the light. Without the light, the lamp or candle is not illuminating.
Without the spirit, the body is not productive. The
teacher of material principles is limited. The philosophers who
claimed to be the educators of mankind were at most only able to
+P206{~
train themselves. If they educated others, it was within a restricted
circle; they failed to bestow general education and development.
This has been conferred upon humanity by the power of the Holy
Spirit.
For example, Christ educated and developed mankind universally.
He rescued nations and peoples from the bondage of superstition
and idolatry. He summoned them all to the knowledge of the
oneness of God. They were dark, they became illumined; they
were material, they became spiritual; earthly they were, they became
heavenly. He enlightened the world of morality. This general,
universal development is not possible through the power of
philosophy. It is only attainable through the pervading influence of
the Holy Spirit. Therefore, no matter how far the world of humanity
advances, it fails to attain the highest degree unless quickened
by the education and divine bestowals of the Holy Spirit. This ensures
human progress and prosperity.
Therefore, I exhort you to be devoted to your spiritual development.
Just as you have striven along material lines and have attained
to high degrees of worldly advancement, may you likewise
become strengthened and proficient in the knowledge of God. May
divine susceptibilities be increased and awakened; may your devotion
to the heavenly Kingdom become intense. May you be the
recipients of the impulses of the Holy Spirit, be assisted in the
world of morality and attain ideal power so that the sublimity of the
world of mankind may become apparent in you. Thus may you attain
the highest happiness, the eternal life, the everlasting glory,
the second birth, and become manifestations of the bestowals of
God.
20 June 1912 11
Talk at 309 West Seventy-eighth Street, New York
Notes by Howard MacNutt
I am about to leave the city for a few days rest at Montclair. When I
return, it is my wish to give a large feast of unity. A place for it has
not yet been found. It must be outdoors under the trees, in some
location away from city noise--like a Persian garden. The food
will be Persian food. When the place is arranged, all will be informed,
and we will have a general meeting in which hearts will
be bound together, spirits blended and a new foundation for unity
established. All the friends will come. They will be my guests.
+P207{~
They will be as the parts and members of one body. The spirit of
life manifest in that body will be one spirit. The foundation of that
temple of unity will be one foundation. Each will be a stone in that
foundation, solid and interdependent. Each will be as a leaf, blossom
or fruit upon one tree. For the sake of fellowship and unity I
desire this feast and spiritual gathering.
Whatsoever is conducive to unity is merciful and from the divine
bounty itself. Every universal affair is divine. Everything
which conduces to separation and estrangement is satanic because
it emanates from the purposes of self. Consider how clearly it is
shown in creation that the cause of existence is unity and cohesion
and the cause of nonexistence is separation and dissension. By a
divine power of creation the elements assemble together in affinity,
and the result is a composite being. Certain of these elements have
united, and man has come into existence. Certain other combinations
produce plants and animals. Therefore, this affinity of the inanimate
elements is the cause of life and being. Through their
commingling, therefore, human affinity, love and fellowship are
made possible. If the elements were not assembled together in
affinity to produce the body of man, the higher intelligent forces
could not be manifest in the body. But when these elements separate,
when their affinity and cohesion are overcome, death and dissolution
of the body they have built inevitably follow. Therefore,
affinity and unity among even these material elements mean life in
the body of man, and their discord and disagreement mean death.
Throughout all creation, in all the kingdoms, this law is written:
that love and affinity are the cause of life, and discord and separation
are the cause of death.
Consider the bodies of all the natural organisms. Certain elements
have gathered and combine in chemical affinity. The tree,
the man, the fish are due to this attraction and cohesion which have
brought the elements together. A composition or composite being
has resulted. The outcome of certain atomic grouping, for instance,
is a mirror, table or clock because a cohesive power has
magnetized and bound these atoms together. When that attracting
power is withdrawn, dissolution and disintegration follow; no
mirror, table or clock remain--no trace, no existence. Therefore,
commingling of the atoms brings forth a reality, while dispersion
or dissemination of them is equivalent to nonexistence.
Study the law of affinity among the domestic animals. They
manifest fellowship, they live in flocks and herds; the love of association
is evident among them. Among birds we see evidences of
instinctive fellowship and love. But the ferocious animals and
+P208{~
birds of prey are just the reverse of the domestic. Sheep, cows and
horses graze together in concord and agreement, but ferocious
animals are never seen associating in love and fellowship. Each
lives solitary and alone or with a single mate. When they see each
other, they manifest the utmost ferocity. Dogs pounce upon dogs;
wolves, tigers, lions rage, snarl and fight to the death. Their ferocity
is instinctive. There is a creative reason for it. Birds of prey,
like eagles and hawks, live solitary and build their nests apart, but
doves fly in flocks and nest in the same branches. When an eagle
meets another eagle, there is a furious battle. The meeting of two
doves is a peace meeting. Therefore, it is evident that these blessed
characteristics as well as the reverse are found among the creatures
of a lower kingdom.
The great mass of humanity does not exercise real love and fellowship.
The elect of humanity are those who live together in love
and unity. They are preferable before God because the divine attributes
are already manifest in them. The supreme love and unity is
witnessed in the divine Manifestations. Among Them unity is indissoluble,
changeless, eternal and everlasting. Each One is expressive
and representative of all. If we deny One of the Manifestations
of God, we deny all. To inflict persecution upon One is to
persecute the Others. In all degrees of existence each One praises
and sanctifies the Others. Each of Them holds to the solidarity of
mankind and promotes the unity of human hearts. Next to the divine
Manifestations come the believers whose characteristics are
agreement, fellowship and love. The &Baha'i friends in Persia attained
such a brotherhood and love that it really became a hindrance
in the conduct of material affairs. Each one into whatever
house of the friends he went considered himself the owner of the
house, so to speak. There was no duality but complete mutuality of
interests and love. The visiting friend would have no hesitation in
opening the provision box and taking out enough food for his
needs. They wore each other's clothes as their own when necessary.
If in need of a hat or cloak, they would take and use it. The
owner of the clothing would be thankful and grateful that the garment
had gone. When he returned home, he would perhaps be told,
"So and so was here and took away your coat." He would reply,
"Praise be to God! I am so grateful to him. Praise be to God! I am
so thankful I have been given this opportunity of showing my love
for him." To such an extreme degree this love and fellowship expressed
itself that &Baha'u'llah commanded that no one should take
possession of another's belongings unless presented with them.
+P209{~
The intention is to show to what an extent unity and love prevailed
among the &Baha'i friends in the East.
I hope that this same degree and intensity of love may become
manifest and apparent here; that the spirit of God shall so penetrate
your hearts that each one of the beloved of God shall be considered
as all; that each one may become a cause of unity and center of
accord and all mankind be bound together in real fellowship and
love.
+P210{~
TALKS &ABDU'L-BAHA DELIVERED
IN MONTCLAIR AND WEST ENGLEWOOD,
NEW JERSEY
23 June 1912
Talk at Montclair, New Jersey
Notes by Frank E. Osborne
&Abdu'l-Baha: You are always smiling.
Mr. Osborne: Surely our faces should reflect happiness in this
presence.
&Abdu'l-Baha: Yes! This is the day of &Baha'u'llah, the age of the
Blessed Perfection, the cycle of the Greatest Name. If you do not
smile now, for what time will you await and what greater happiness
could you expect? This is the springtime of manifestation.
The vernal shower has descended from the cloud of divine mercy;
the life-giving breeze of the Holy Spirit is wafting the perfume of
blossoms. From field and meadow rises a fragrant breath of thanksgiving
like pure incense ascending to the throne of God. The world
has become a new world; souls are quickened, spirits renewed, refreshed.
Truly it is a time for happiness.
(To people coming in)
Welcome! Welcome! You are very welcome!
(The church bells begin to ring)
I was not feeling very well this morning, or I would have gone to
church. Everywhere we hear the call of the spiritual world; in everything
we behold the works of God. The church bells are pealing
in memory of Jesus Christ although more than nineteen hundred
years have passed since He lived upon the earth. This is through the
power of the spirit. No material power could do this. Yet people in
their blindness deny Christ, seeking to perpetuate their names in
worldly deeds. Everyone wishes to be remembered. Through
earthly and material accomplishments one will hardly be remembered
nine years, while the memory and glory of Christ continue
after nineteen hundred have passed. For His name is eternal and
His glory everlasting. Therefore, man should hear with attentive
ear the call of the spiritual world, seeking first the Kingdom of God
and its perfections. This is eternal life; this is everlasting remembrance.
How great the difference between the glory of Christ and the
glory of an earthly conqueror! It is related by historians that Napoleon
+P211{~
Bonaparte I embarked secretly by night from Egypt. His destination
was France. During his campaign in Palestine revolution
had broken out and grave difficulties had arisen in the home government.
Christian worship had been forbidden by the revolutionists.
The priests of Christianity had fled in terror. France had
become atheistic; anarchy prevailed. The ship sailed out into a
night brilliant with the light of the moon. Napoleon was pacing up
and down the deck. His officers were sitting together, talking. One
of them spoke of the similarity between Bonaparte and Christ.
Napoleon stopped and said grimly, "Do you think I am going back
to France to establish religion?"
Jesus Christ established the religion of God through love. His
sovereignty is everlasting. Napoleon overthrew governments in
war and bloodshed. His dominion passed away; he himself was
dethroned. Bonaparte destroyed human life; Christ was a Savior.
Bonaparte controlled the physical bodies of men; Christ was a conqueror
of human hearts. None of the Prophets of God were famous
men, but They were unique in spiritual power. Love is the eternal
sovereignty. Love is the divine power. By it all the kings of earth
are overthrown and conquered. What evidence of this could be
greater than the accomplishment of &Baha'u'llah? He appeared in
the East and was exiled. He was sent to the prison of &Akka in
Palestine. Two powerful despotic kings arose against Him. During
His exile and imprisonment He wrote Tablets of authority to the
kings and rulers of the world, announcing His spiritual sovereignty,
establishing the religion of God, upraising the heavenly banners of
the Cause of God. One of these Tablets was sent to Napoleon III,
Emperor of France. He received it with contempt and cast it behind
his back. &Baha'u'llah addressed a second Tablet to him, containing
these words, "Hadst thou been sincere in thy words, thou wouldst
have not cast behind thy back the Book of God, when it was sent
unto thee.... We have proved thee through it, and found thee
other than that which thou didst profess. Arise, and make amends
for that which escaped thee. Erelong the world and all that thou
possessest will perish, and the kingdom will remain unto God.
...For what thou hast done, thy kingdom shall be thrown into
confusion, and thine empire shall pass from thine hands, as a punishment
for that which thou hast wrought. Then wilt thou know
how thou hast plainly erred.... Thy pomp ... shall soon pass
away, unless thou holdest fast by this firm Cord. We see abasement
hastening after thee...." All this happened just as announced by
&Baha'u'llah. Napoleon III was dethroned and exiled. His empire
passed away and became nonexistent while the dominion and sovereignty
+P212{~
of &Baha'u'llah, the Prisoner, has become eternal through
the confirmation of God. This is as evident as the light of the sun at
midday except to those who are spiritually blind. If we are afflicted
with a cold, we cannot inhale the delicate fragrances emanating
from the rose garden of the divine Kingdom.
In brief, the nations of the world are becoming united under the
sovereignty of the divine Kingdom. The East and the West are embracing
here in love and affection today. This is not a commercial or
political unity, but unity through the love of God. We have crossed
the sea to spread that love in America, to announce the call of
the Kingdom, to establish the spiritual foundations of international
peace. Although men may arise against the Kingdom, the dominion
and sovereignty of God will be set up. It is an eternal Kingdom,
a divine sovereignty. In His day Christ was called Satan, Beelzebub,
but hear the bells now ringing for Him! He was the Word of
God and not Satan. They mocked Him, led Him through the city
upon a donkey, crowned Him with thorns, spat upon His blessed
face and crucified Him, but He is now with God and in God because
He was the Word and not Satan. Fifty years ago no one
would touch the Christian Bible in Persia. &Baha'u'llah came and
asked, "Why?" They said, "It is not the Word of God." He said,
"You must read it with understanding of its meanings, not as those
who merely recite its words." Now &Baha'is all over the East read
the Bible and understand its spiritual teaching. &Baha'u'llah spread
the Cause of Christ and opened the book of the Christians and
Jews. He removed the barriers of names. He proved that all the divine
Prophets taught the same reality and that to deny One is to
deny the Others, for all are in perfect oneness with God.
In London some of the Christians said we were deniers of
Christ. We say Christ is the Word of God. We are gathered here
this morning for His mention. The bells have called us together in
love and unity. This house is the temple of God. All are welcome!
Very welcome!
Question: How shall we determine the truth or error of certain
biblical interpretation, as, for instance, the higher criticism and
other present-day Christian teachings?
&Abdu'l-Baha: Your question is an abstruse and important one.
Complete answer to it would require a long time. I will reply to it
briefly. The only true Explainer of the Book of God is the Holy
Spirit, for no two minds are alike, no two can comprehend alike,
no two can speak alike. That is to say, from the mere human
standpoint of interpretation there could be neither truth nor agreement.
+P213{~
Question: Do you approve of the new thought in which the control
of mind over matter is the central principle?
&Abdu'l-Baha: Philosophy develops the mind. Christ and the
Word of God are revealed through the Spirit. Plato says, "The
mental conclusions are so and so." Christ says, "Be led of the
Spirit."
Question: Should children be allowed to read the higher criticism?
&Abdu'l-Baha: They should first be taught the reality of religion
as a foundation. For instance, in the Catholic Church the child is
taught that through some act of the priest the bread and wine of the
sacrament become the flesh and blood of Jesus Christ. The mind
cannot accept this. The child must be taught that this transformation
is symbolical of the truth that Christ is the food from heaven,
the eating of which produces eternal life. The Jews had memorized
the Bible but failed to grasp its meanings. If they had understood
the spiritual significances of the scriptures, they would have been
the first believers in Christ. You are among the first believers in this
country. You are the children of the Kingdom. &Baha'u'llah has
taught you the reality of religion. There are many of the &Baha'i
friends in Persia whom we do not know, but we know you here in
America. Turn your faces to the Sun of Reality. That Sun has always
risen in the East. Find the answer to your questions in your
heart. Be as little children. Until the soil is prepared, it cannot receive
the benefit of planting.
29 June 1912 2
Talk at Unity Feast, Outdoors
West Englewood, New Jersey
Notes by Esther Foster
This is a delightful gathering; you have come here with sincere
intentions, and the purpose of all present is the attainment of the virtues
of God. The motive is attraction to the divine Kingdom. Since
the desire of all is unity and agreement, it is certain that this meeting
will be productive of great results. It will be the cause of attracting
a new bounty, for we are turning to the Kingdom of &Abha,
seeking the infinite bestowals of the Lord. This is a new Day, and
this hour is a new Hour in which we have come together. Surely the
Sun of Reality with its full effulgence will illumine us, and the
darkness of disagreements will disappear. The utmost love and
+P214{~
unity will result; the favors of God will encompass us; the pathway
of the Kingdom will be made easy. Like candles these souls will
become ignited and made radiant through the lights of supreme
guidance. Such gatherings as this have no equal or likeness in the
world of mankind, where people are drawn together by physical
motives or in furtherance of material interests, for this meeting is a
prototype of that inner and complete spiritual association in the eternal
world of being.
True &Baha'i meetings are the mirrors of the Kingdom wherein
images of the Supreme Concourse are reflected. In them the lights
of the most great guidance are visible. They voice the summons of
the heavenly Kingdom and echo the call of the angelic hosts to
every listening ear. The efficacy of such meetings as these is permanent
throughout the ages. This assembly has a name and
significance which will last forever. Hundreds of thousands of
meetings shall be held to commemorate this occasion, and the very
words I speak to you today shall be repeated in them for ages to
come. Therefore, be ye rejoiced, for ye are sheltered beneath the
providence of God. Be happy and joyous because the bestowals of
God are intended for you and the life of the Holy Spirit is breathing
upon you.
Rejoice, for the heavenly table is prepared for you.
Rejoice, for the angels of heaven are your assistants and helpers.
Rejoice, for the glance of the Blessed Beauty, &Baha'u'llah, is
directed upon you.
Rejoice, for &Baha'u'llah is your Protector.
Rejoice, for the everlasting glory is destined for you.
Rejoice, for the eternal life is awaiting you.
How many blessed souls have longed for this radiant century,
their utmost hopes and desires centered upon the happiness and joy
of one such day as this. Many the nights they passed sleepless and
lamenting until the very morn in longing anticipation of this age,
yearning to realize even an hour of this time. God has favored you
in this century and has specialized you for the realization of its
blessings. Therefore, you must praise and thank God with heart
and soul in appreciation of this great opportunity and the attainment
of this infinite bestowal--that such doors have been opened
before your faces, that such abundance is pouring down from the
cloud of mercy and that these refreshing breezes from the paradise
of &Abha are resuscitating you. You must become of one heart, one
spirit and one susceptibility. May you become as the waves of one
sea, stars of the same heaven, fruits adorning the same tree, roses
+P215{~
of one garden in order that through you the oneness of humanity
may establish its temple in the world of mankind, for you are the
ones who are called to uplift the cause of unity among the nations
of the earth.
First, you must become united and agreed among yourselves.
You must be exceedingly kind and loving toward each other, willing
to forfeit life in the pathway of another's happiness. You must
be ready to sacrifice your possessions in another's behalf. The rich
among you must show compassion toward the poor, and the
well-to-do must look after those in distress. In Persia the friends
offer their lives for each other, striving to assist and advance the
interests and welfare of all the rest. They live in a perfect state of
unity and agreement. Like the Persian friends you must be perfectly
agreed and united to the extent and limit of sacrificing life.
Your utmost desire must be to confer happiness upon each other.
Each one must be the servant of the others, thoughtful of their
comfort and welfare. In the path of God one must forget himself
entirely. He must not consider his own pleasure but seek the pleasure
of others. He must not desire glory nor gifts of bounty for himself
but seek these gifts and blessings for his brothers and sisters. It
is my hope that you may become like this, that you may attain to
the supreme bestowal and be imbued with such spiritual qualities
as to forget yourselves entirely and with heart and soul offer yourselves
as sacrifices for the Blessed Perfection. You should have
neither will nor desire of your own but seek everything for the beloved
of God and live together in complete love and fellowship.
May the favors of &Baha'u'llah surround you from all directions.
This is the greatest bestowal and supreme bounty. These are the
infinite favors of God.
+P216{~
TALKS &ABDU'L-BAHA DELIVERED
IN NEW YORK
1 July 1912
Talk at 309 West Seventy-eighth Street, New York
Notes by Howard MacNutt
What could be better before God than thinking of the poor? For
the poor are beloved by our heavenly Father. When Christ came
upon the earth, those who believed in Him and followed Him were
the poor and lowly, showing that 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 one is physically destitute, spiritual thoughts are more
likely. Poverty is a 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 with 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
+P217{~
merchants. Third, leaders or grandees. Under the laws of Lycurgus,
the latter were not required to engage in any labor or vocation,
but it was incumbent upon them to defend the country in case of
war and invasion. Then he divided Sparta into nine thousand equal
parts or provinces, appointing nine thousand leaders or grandees to
protect them. In this way the farmers of each province were assured
of protection, but each farmer was compelled to pay a tax to
support the grandee of that province. The farmers and merchants
were not obliged to defend the country. In lieu of labor the grandees
received the taxes. Lycurgus, in order to establish this forever
as a law, brought nine thousand grandees together, told them he
was going upon a long journey and wished this form of government
to remain effective until his return. They swore an oath to protect
and preserve his law. He then left his kingdom, went into voluntary
exile and never came back. No man ever made such a sacrifice to
ensure 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 need 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 a 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.
&Baha'u'llah, likewise, commanded the rich to give freely to the
poor. In the &Kitab-i-Aqdas it is further written by Him that those
who have a certain amount of income must give one-fifth of it to
God, the Creator of heaven and earth.
+P218{~
1 July 1912 2
Talk at 309 West Seventy-eighth Street, New York
From Stenographic Notes
I desire to make manifest among the friends in America a new
light that they may become a new people, that a new foundation
may be established and complete harmony be realized; for the
foundation of &Baha'u'llah is love. When you go to Green Acre,
you must have infinite love for each other, each preferring the other
before himself. The people must be so attracted to you that they
will exclaim, "What happiness exists among you!" and will see in
your faces the lights of the Kingdom; then in wonderment they will
turn to you and seek the cause of your happiness. You must give
the message through action and deed, not alone by word. Word
must be conjoined with deed. You must love your friend better
than yourself; yes, be willing to sacrifice yourself. The Cause of
&Baha'u'llah has not yet appeared in this country. I desire that you
be ready to sacrifice everything for each other, even life itself; then
I will know that the Cause of &Baha'u'llah has been established. I
will pray for you that you may become the cause of upraising the
lights of God. May everyone point to you and ask, "Why are these
people so happy?" I want you to be happy in Green Acre, to laugh,
smile and rejoice in order that others may be made happy by you. I
will pray for you.
5 July 1912 3
Talk at 309 West Seventy-eighth Street, New York
Notes by Howard MacNutt
Question: You have stated that we are living in a universal cycle,
the first Manifestation of which was Adam and the universal Manifestation
of which is &Baha'u'llah. Does this imply that other universal
cycles preceded this one and that all traces of them have
been effaced--cycles in which the ultimate purpose was the divine
spiritualization of man just as it is the creative intention in this one?
The divine sovereignty is an ancient sovereignty, not an accidental
sovereignty.
If we imagine this world of existence has a beginning, we can
say the divine sovereignty is accidental--that is, there was a time
+P219{~
when it did not exist. A king without a kingdom is impossible. He
cannot be without a country, without subjects, without an army,
without dominion, or he would be without kingship. All these
exigencies or requirements of sovereignty must exist for a king.
When they do exist, we can apply the word sovereignty to him.
Otherwise, his sovereignty is imperfect, incomplete. If none of
these conditions exists, sovereignty does not exist.
If we acknowledge that there is a beginning for this world of
creation, we acknowledge that the sovereignty of God is accidental
--that is, we admit a time when the reality of Divinity has been
without dominion (lit. "defeated"). The names and attributes of
Divinity are requirements of this world. The names the Powerful,
the Living, the Provider, the Creator require and necessitate the
existence of creatures. If there were no creatures, Creator would be
meaningless. If there were none to provide for, we could not think
of the Provider. If there were no life, the Living would be beyond
the power of conception. Therefore, all the names and attributes of
God require the existence of objects or creatures upon which they
have been bestowed and in which they have become manifest. If
there was a time when no creation existed, when there was none to
provide for, it would imply a time when there was no existent One,
no Trainer, and the attributes and qualities of God would have been
meaningless and without significance. Therefore, the requirements
of the attributes of God do not admit of cessation or interruption,
for the names of God are actually and forever existing and not
potential. Because they convey life, they are called Life-giving; because
they provide, they are called Bountiful, the Provider; because
they create, they are called Creator; because they educate
and govern, the name Lord God is applied. That is to say, the divine
names emanate from the eternal attributes of Divinity. Therefore,
it is proved that the divine names presuppose the existence of
objects or beings.
How then is a time conceivable when this sovereignty has not
been existent? This divine sovereignty is not to be measured by six
thousand years. This interminable, illimitable universe is not the
result of that measured period. This stupendous laboratory and
workshop has not been limited in its production to six thousand revolutions
of the earth about the sun. With the slightest reflection man
can be assured that this calculation and announcement is childish,
especially in view of the fact that it is scientifically proved the terrestrial
globe has been the habitation of man long prior to such a limited
estimate.
As to the record in the Bible concerning Adam's entering paradise,
+P220{~
His eating from the tree and His expulsion through the temptation
of Satan: These are all symbols beneath which there are wonderful
and divine meanings not to be calculated in years, dates and
measurement of time. Likewise, the statement that God created the
heaven and the earth in six days is symbolic. We will not explain this
further today. The texts of the Holy Books are all symbolical, needing
authoritative interpretation.
When man casts even a cursory glance of reflection upon the
question of the universe, he discovers it is very ancient. A Persian
philosopher was looking up into the heavens, lost in wonder. He
said, "I have written a book containing seventy proofs of the accidental
appearance of the universe, but I still find it very ancient."
&Baha'u'llah says, "The universe hath neither beginning nor ending."
He has set aside the elaborate theories and exhaustive opinions
of scientists and material philosophers by the simple statement,
"There is no beginning, no ending." The theologians and religionists
advance plausible proofs that the creation of the universe dates
back six thousand years; the scientists bring forth indisputable facts
and say, "No! These evidences indicate ten, twenty, fifty thousand
years ago," etc. There are endless discussions pro and con. &Baha'u'llah
sets aside these discussions by one word and statement. He
says, "The divine sovereignty hath no beginning and no ending."
By this announcement and its demonstration He has established a
standard of agreement among those who reflect upon this question
of divine sovereignty; He has brought reconciliation and peace in
this war of opinion and discussion.
Briefly, there were many universal cycles preceding this one in
which we are living. They were consummated, completed and
their traces obliterated. The divine and creative purpose in them
was the evolution of spiritual man, just as it is in this cycle. The
circle of existence is the same circle; it returns. The tree of life has
ever borne the same heavenly fruit.
5 July 1912 4
Talk at 309 West Seventy-eighth Street, New York
Notes by Emma C. Melick and Howard MacNutt
You are very welcome, very welcome, all of you! In the divine
Holy Books there are unmistakable prophecies giving the glad
tidings of a certain Day in which the Promised One of all the Books
would appear, a radiant dispensation be established, the banner of
+P221{~
the Most Great Peace and conciliation be hoisted and the oneness
of the world of humanity proclaimed. Among the various nations
and peoples of the world no enmity or hatred should remain. All
hearts were to be connected one with another. These things are recorded
in the Torah, or Old Testament, in the Gospel, the &Qur'an,
the Zend-Avesta, the books of Buddha and the book of Confucius.
In brief, all the Holy Books contain these glad tidings. They announce
that after the world is surrounded by darkness, radiance
shall appear. For just as the night, when it becomes excessively
dark, precedes the dawn of a new day, so likewise when the darkness
of religious apathy and heedlessness overtakes the world,
when human souls become negligent of God, when materialistic
ideas overshadow spirituality, when nations become submerged in
the world of matter and forget God--at such a time as this shall the
divine Sun shine forth and the radiant morn appear.
Consider to what a remarkable extent the spirituality of people
has been overcome by materialism so that spiritual susceptibility
seems to have vanished, divine civilization become decadent, and
guidance and knowledge of God no longer remain. All are submerged
in the sea of materialism. Although some attend churches
and temples of worship and devotion, it is in accordance with the
traditions and imitations of their fathers and not for the investigation
of reality. For it is evident they have not found reality and are
not engaged in its adoration. They are holding to certain imitations
which have descended to them from their fathers and ancestors.
They have become accustomed to passing a certain length of time
in temple worship and conforming to imitations and ceremonies.
The proof of this is that the son of every Jewish father becomes a
Jew and not a Christian; the son of every Muslim becomes a follower
of &Islam; the son of every Christian proves to be a Christian;
the son of every Zoroastrian is a Zoroastrian, etc. Therefore, religious
faith and belief is merely a remnant of blind imitations
which have descended through fathers and ancestors. Because this
man's father was a Jew, he considers himself a Jew. Not that he has
investigated reality and proved satisfactorily to himself that
Judaism is right--nay, rather, he is aware that his forefathers have
followed this course; therefore, he has held to it himself.
The purpose of this is to explain that the darkness of imitations
encompasses the world. Every nation is holding to its traditional
religious forms. The light of reality is obscured. Were these various
nations to investigate reality, there is no doubt they would attain
to it. As reality is one, all nations would then become as one
nation. So long as they adhere to various imitations and are deprived
+P222{~
of reality, strife and warfare will continue and rancor and
sedition prevail. If they investigate reality, neither enmity nor rancor
will remain, and they will attain to the utmost concord among
themselves.
During the years when the darkness of heedlessness was most
intense in the Orient and the people were so submerged in imitations
that nations were thirsting for the blood of each other, considering
each other as contaminated and refusing to associate--at
such a time as this &Baha'u'llah appeared. He arose in the Orient,
uprooting the very foundations of imitations, and brought the dawn
of the light of reality. Through Him various nations became united
because all desired reality. Inasmuch as they investigated reality
in religion, they found that all men are the servants of God, the
posterity of Adam, children of one household and that the foundations
of all the Prophets are one. For inasmuch as the teachings of
the Prophets are reality, Their foundations are one. The enmity and
strife of nations, therefore, are due to religious imitations and not
to the reality which underlies the teachings of the Prophets.
Through &Baha'u'llah the nations and peoples grew to understand
and comprehend this. Therefore, hearts became united, and lives
were cemented together. After centuries of hatred and bitterness
the Christian, Jew, Zoroastrian, Muslim and Buddhist met in fellowship,
all of them in the utmost love and unity. They became
welded and cemented because they had perceived reality.
The divine Prophets are conjoined in the perfect state of love.
Each One has given the glad tidings of His successor's coming and
each successor has sanctioned the One Who preceded Him. They
were in the utmost unity, but Their followers are in strife. For instance,
Moses gave the message of the glad tidings of Christ, and
Christ confirmed the Prophethood of Moses. Therefore, between
Moses and Jesus there is no variation or conflict. They are in perfect
unity, but between the Jew and the Christian there is conflict.
Now, therefore, if the Christian and Jewish peoples investigate the
reality underlying their Prophets' teachings, they will become kind
in their attitude toward each other and associate in the utmost love,
for reality is one and not dual or multiple. If this investigation of
reality becomes universal, the divergent nations will ratify all the
divine Prophets and confirm all the Holy Books. No strife or rancor
will then remain, and the world will become united. Then will we
associate in the reality of love. We will become as fathers and sons,
as brothers and sisters living together in complete unity, love and
happiness; for this century is the century of light. It is not like former
centuries. Former centuries were epochs of oppression. Now
+P223{~
human intellects have developed, and human intelligence has increased.
Each soul is investigating reality. This is not a time when
we shall wage war and be hostile toward each other. We are living
at a time when we should enjoy real friendship.
Fifty years ago &Baha'u'llah sent Epistles to all the kings and nations
of the world, at a time when there was no mention of international
peace. One of these Epistles was sent by Him to the president
of the American democracy. In these communications He summoned
all to international peace and the oneness of the human
world. He summoned mankind to the fundamentals of the teachings
of all the Prophets. Some of the European kings were arrogant.
Among them was Napoleon III. &Baha'u'llah wrote a second
Epistle to him, which was published thirty years ago. The context
is this: "O Napoleon! Thou hast become haughty indeed. Thou
hast become proud. Thou hast forgotten God. Thou dost imagine
that this majesty is permanent for thee, that this dominion is abiding
for thee. A letter have we sent unto thee for acceptance with thy
greatest love; but, instead, thou hast shown arrogance. Therefore,
God shall uproot the edifice of thy sovereignty; thy country shall
flee away from thee. Thou shalt find humiliation hastening after
thee because thou didst not arise for that which was enjoined upon
thee, whereas that which was a duty incumbent upon thee was the
cause of life to the world. The punishment of God shall soon be
dealt out to thee."
This Epistle was revealed in the year 1869, and after one year
the foundations of the Napoleonic sovereignty were completely
uprooted.
Among these Epistles was a very lengthy one to the &Shah of Persia.
It was printed and spread broadcast throughout all the countries.
This Epistle was revealed in the year 1870. In it &Baha'u'llah
admonished the &Shah of Persia to be kind to all his subjects, summoning
him to dispense justice, counseling him to make no distinction
between the religions, charging him to deal equally with
Jew, Christian, Muslim and Zoroastrian and to remove the oppression
prevailing in his country.
At that time the Jews were greatly oppressed in Persia. &Baha'u'llah
especially recommended justice for them, saying that all
people are the servants of God, and in the eye of the government
they should be equally estimated. "If justice is not dealt out, if
these oppressions are not removed and if thou dost not obey God,
the foundations of thy government will be razed, and thou shalt become
evanescent, become as nothing. Thou shouldst gather all the
learned men, and then summon Me. There I shall be present. I will
+P224{~
then advance proofs and evidences as to My validity. I will manifest
My proof and anything that you may ask. I am ready. But if no
attention is paid to this book, thou, like unto the kings who became
nonexistent, shalt likewise become nonexistent." The &Shah did
not answer this Epistle of the Blessed Perfection. Then God destroyed
the foundations of his sovereignty.
Among those to whom &Baha'u'llah wrote was the &Sultan of
Turkey. In it He arraigned him, saying, "Verily, thou didst incarcerate
and make Me a prisoner. Dost thou imagine that imprisonment
is a loss to Me, that imprisonment is a humiliation for Me?
This imprisonment is a glory for Me because it is in the pathway of
God. I have not committed a crime. It is for the sake of God that I
have received this ordeal. Therefore, I am very happy; I am exceedingly
joyous. But thou must wait; God will send thee a punishment;
thou shalt receive retribution. Erelong thou shalt observe how
ordeals shall descend upon thee like rain, and thou shalt become
nonexistent." And even so it was.
Likewise, He sent messages to the other kings and crowned
heads of the earth, summoning all of them to love, equity, international
peace and the oneness of humanity in order that mankind
might become unified and agreed; that strife, warfare and sedition
should pass away; that bitterness and enmity might cease and all
arise to serve the one God.
In brief, two kings arose against &Baha'u'llah: the &Shah of Persia
and the &Sultan of Turkey. They imprisoned Him in the fortress of
&Akka in order to extinguish His light and exterminate His Cause.
But &Baha'u'llah while in prison wrote severe letters of arraignment
to them. He declared that imprisonment was no obstacle to Him.
He said, "This imprisonment will prove to be the means of the
promotion of My Cause. This imprisonment shall be the incentive
for the spreading of My teachings. No harm shall come to Me because
I have sacrificed My life, I have sacrificed My blood, I have
sacrificed My possessions, I have sacrificed all and for Me this imprisonment
is no loss." And just as He declared, so it came to pass.
In prison He hoisted His banner, and His Cause spread throughout
the world. It has reached America. Now the Cause of &Baha'u'llah
is extending to all nations of the earth. You go to Asia, and wherever
you travel you will find &Baha'is. You go to Africa, Europe;
there you will find the Cause of &Baha'u'llah. In America it is just
beginning to grow and spread.
These two kings could not do anything to withstand &Baha'u'llah,
but God through Him was capable of destroying both of them. I,
+P225{~
too, was in prison. God removed the chains from my neck and
placed them around the neck of &Abdu'l-Hamid. It was done suddenly--
not a long time, in a moment as it were. The same hour that
the Young Turks declared liberty, the Committee of Union and
Progress set me free. They lifted the chains from my neck and threw
them around the neck of &Abdu'l-Hamid. That which he did to me
was inflicted upon him. Now the position is precisely reversed. His
days are spent in prison just as I passed the days in prison at &Akka,
with this difference: that I was happy in imprisonment. I was in the
utmost elation because I was not a criminal. They had imprisoned
me in the path of God. Every time I thought of this, that I was a
prisoner in the pathway of God, the utmost elation overcame me.
&Abdu'l-Hamid is now suffering punishment for his deeds. Because
of the sins he committed, he is now in prison. This is retribution
for his acts. Every hour he is mortified anew and his ignominy
revived. He is in the utmost sorrow and disappointment while I am
in perfect happiness. I was happy that--praise be to God!--I was
a prisoner in the Cause of God, that my life was not wasted, that it
was spent in the divine service. Nobody who saw me imagined that
I was in prison. They beheld me in the utmost joy, complete thankfulness
and health, paying no attention to the prison.
6 July 1912 5
Talk at 309 West Seventy-eighth Street, New York
Notes by Emma C. Melick
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
+P226{~
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 eternal life ready for him.
That divine world is manifestly a world of lights; therefore, man
has need of illumination here. That is a world of love; the love of
God is essential. It is a world of perfections; virtues, or perfections,
must be acquired. That world is vivified by the breaths of the
Holy Spirit; in this world we must seek them. That is the Kingdom
of everlasting life; 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 eternal life, nevertheless,
+P227{~
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 meters 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 eternal glory, and he is content with
blindness and deprivation. The Father has built for him a royal
palace, but he is playing with the dust; prepared for him garments
of silk, but he prefers to remain unclothed; provided for him delicious
foods and fruits, while he seeks sustenance in the grasses of
the field.
Praise be to God! You have heard the call of the Kingdom. Your
eyes are opened; you have turned to God. Your purpose is the good
pleasure of God, the understanding of the mysteries of the heart
and investigation of the realities. Day and night you must strive
that you may attain to the significances of the heavenly Kingdom,
perceive the signs of Divinity, acquire certainty of knowledge and
realize that this world has a Creator, a Vivifier, a Provider, an
Architect--knowing this through proofs and evidences and not
through susceptibilities, nay, rather, through decisive arguments
and real vision--that is to say, visualizing it as clearly as the outer
eye beholds the sun. In this way may you behold the presence of
God and attain to the knowledge of the holy, divine Manifestations.
You must come into the knowledge of the divine Manifestations
and Their teachings through proofs and evidences. You must unseal
+P228{~
the mysteries of the supreme Kingdom and become capable of
discovering the inner realities of things. Then shall you be the
manifestations of the mercy of God and true believers, firm and
steadfast in the Cause of God.
Praise be to God! The door of divine knowledge has been
opened by &Baha'u'llah, for He has laid the foundation whereby man
may become acquainted with the verities of heaven and earth and
has bestowed the utmost confirmation in this day. He is our Teacher
and Adviser; He is our Seer and the One clement toward us. He
has prepared His gifts and vouchsafed His bounties, revealed every
admonition and behest, prepared for us the means of eternal glory,
breathed upon us the life-quickening breaths of the Holy Spirit,
opened before our faces the doors of the paradise of &Abha and
caused the lights of the Sun of Truth to shine upon us. The clouds
of mercy have poured down their precious rain. The sea of favor is
swelling and surging toward us.
The spiritual springtime has come. Infinite bounties and graces
have appeared. What bestowal is greater than this? We must
appreciate the divine generosity and act in accordance with the
teachings of &Baha'u'llah so that all good may be stored up for us
and in both worlds we shall become precious and acceptable to
God, attain to everlasting blessings, taste the delicacy of the love
of God, find the sweetness of the knowledge of God, perceive the
heavenly bestowal and witness the power of the Holy Spirit.
This is my advice, and this is my admonition.
14 July 1912 6
Talk at All Souls Unitarian Church
Fourth Avenue and Twentieth Street, New York
Notes by John G. Grundy and Howard MacNutt
Today I wish to speak to you upon the subject of the oneness of
humanity, for in this great century the most important accomplishment
is the unity of mankind. Although in former centuries and
times this subject received some measure of mention and consideration,
it has now become the paramount issue and question in
the religious and political conditions of the world. History shows
that throughout the past there has been continual warfare and strife
among the various nations, peoples and sects; but now--praise be
to God!--in this century of illumination, hearts are inclined
toward agreement and fellowship, and minds are thoughtful upon
+P229{~
the question of the unification of mankind. There is an emanation
of the universal consciousness today which clearly indicates the
dawn of a great unity.
In the investigation of a subject the right method of approach is
to carefully examine its premises. Therefore, we must go back to
the foundation upon which human solidarity rests--namely, that
all are the progeny of Adam, the creatures and servants of one God;
that God is the Protector and Provider; that all are submerged in the
sea of divine mercy and grace and God is loving toward all.
Humanity shares in common the intellectual and spiritual faculties
of a created endowment. All are equally subject to the various
exigencies of human life and are similarly occupied in acquiring
the means of earthly subsistence. From the viewpoint of creation
human beings stand upon the same footing in every respect, subject
to the same requirements and seeking the enjoyment and
comfort of earthly conditions. Therefore, the things humanity
shares in common are numerous and manifest. This equal participation
in the physical, intellectual and spiritual problems of human
existence is a valid basis for the unification of mankind.
Consider how discord and dissension have prevailed in this
great human family for thousands of years. Its members have ever
been engaged in war and bloodshed. Up to the present time in history
the world of humanity has neither attained nor enjoyed any
measure of peace, owing to incessant conditions of hostility and
strife. History is a continuous and consecutive record of warfare
brought about by religious, sectarian, racial, patriotic and political
causes. The world of humanity has found no rest. Mankind has always
been in conflict, engaged in destroying the foundations, pillaging
the properties and possessing the lands and territory of each
other, especially in the earlier periods of savagery and barbarism
where whole races and peoples were carried away captive by their
conquerors. Who shall measure or estimate the tremendous destruction
of human life resulting from this hostility and strife?
What human powers and forces have been employed in the prosecution
of war and applied to inhuman purposes of battle and bloodshed?
In this most radiant century it has become necessary to divert
these energies and utilize them in other directions, to seek the new
path of fellowship and unity, to unlearn the science of war and devote
supreme human forces to the blessed arts of peace. After long
trial and experience we are convinced of the harmful and satanic
outcomes of dissension; now we must seek after means by which
the benefits of agreement and concord may be enjoyed. When such
means are found, we must give them a trial.
+P230{~
Consider the harmful effect of discord and dissension in a family;
then reflect upon the favors and blessings which descend upon
that family when unity exists among its various members. What
incalculable benefits and blessings would descend upon the great
human family if unity and brotherhood were established! In this
century when the beneficent results of unity and the ill effects of
discord are so clearly apparent, the means for the attainment and
accomplishment of human fellowship have appeared in the world.
&Baha'u'llah has proclaimed and provided the way by which hostility
and dissension may be removed from the human world. He has
left no ground or possibility for strife and disagreement.
First, He has proclaimed the oneness of mankind and specialized
religious teachings for existing human conditions. The first
form of dissension arises from religious differences. &Baha'u'llah
has given full teachings to the world which are conducive to fellowship
and unity in religion. Throughout past centuries each system
of religious belief has boasted of its own superiority and excellence,
abasing and scorning the validity of all others. Each has
proclaimed its own belief as the light and all others as darkness.
Religionists have considered the world of humanity as two trees:
one divine and merciful, the other satanic; they themselves the
branches, leaves and fruit of the divine tree and all others who differ
from them in belief the product of the tree which is satanic.
Therefore, sedition and warfare, bloodshed and strife have been
continuous among them. The greatest cause of human alienation
has been religion because each party has considered the belief of
the other as anathema and deprived of the mercy of God.
The teachings specialized in &Baha'u'llah are addressed to humanity.
He says, "Ye are all the leaves of one tree." He does not
say, "Ye are the leaves of two trees: one divine, the other satanic."
He has declared that each individual member of the human
family is a leaf or branch upon the Adamic tree; that all are sheltered
beneath the protecting mercy and providence of God; that all
are the children of God, fruit upon the one tree of His love. God
is equally compassionate and kind to all the leaves, branches and
fruit of this tree. Therefore, there is no satanic tree whatever--
Satan being a product of human minds and of instinctive human
tendencies toward error. God alone is Creator, and all are creatures
of His might. Therefore, we must love mankind as His creatures,
realizing that all are growing upon the tree of His mercy, servants
of His omnipotent will and manifestations of His good pleasure.
Even though we find a defective branch or leaf upon this tree of
humanity or an imperfect blossom, it, nevertheless, belongs to this
+P231{~
tree and not to another. Therefore, it is our duty to protect and cultivate
this tree until it reaches perfection. If we examine its fruit
and find it imperfect, we must strive to make it perfect. There are
souls in the human world who are ignorant; we must make them
knowing. Some growing upon the tree are weak and ailing; we
must assist them toward health and recovery. If they are as infants
in development, we must minister to them until they attain maturity.
We should never detest and shun them as objectionable and
unworthy. We must treat them with honor, respect and kindness;
for God has created them and not Satan. They are not manifestations
of the wrath of God but evidences of His divine favor. God,
the Creator, has endowed them with physical, mental and spiritual
qualities that they may seek to know and do His will; therefore,
they are not objects of His wrath and condemnation. In brief, all
humanity must be looked upon with love, kindness and respect; for
what we behold in them are none other than the signs and traces of
God Himself. All are evidences of God; therefore, how shall we be
justified in debasing and belittling them, uttering anathema and
preventing them from drawing near unto His mercy? This is ignorance
and injustice, displeasing to God; for in His sight all are His
servants.
Another cause of dissension and disagreement is the fact that
religion has been pronounced at variance with science. Between
scientists and the followers of religion there has always been controversy
and strife for the reason that the latter have proclaimed
religion superior in authority to science and considered scientific
announcement opposed to the teachings of religion. &Baha'u'llah
declared that religion is in complete harmony with science and reason.
If religious belief and doctrine is at variance with reason, it
proceeds from the limited mind of man and not from God; therefore,
it is unworthy of belief and not deserving of attention; the
heart finds no rest in it, and real faith is impossible. How can man
believe that which he knows to be opposed to reason? Is this possible?
Can the heart accept that which reason denies? Reason is the
first faculty of man, and the religion of God is in harmony with it.
&Baha'u'llah has removed this form of dissension and discord from
among mankind and reconciled science with religion by revealing
the pure teachings of the divine reality. This accomplishment is
specialized to Him in this Day.
Still another cause of disagreement and dissension has been the
formation of religious sects and denominations. &Baha'u'llah said
that God has sent religion for the purpose of establishing fellowship
among humankind and not to create strife and discord, for all
+P232{~
religion is founded upon the love of humanity. Abraham promulgated
this principle, Moses summoned all to its recognition, Christ
established it, and &Muhammad directed mankind to its standard.
This is the reality of religion. If we abandon hearsay and investigate
the reality and inner significance of the heavenly teachings,
we will find the same divine foundation of love for humanity. The
purport is that religion is intended to be the cause of unity, love and
fellowship and not discord, enmity and estrangement. Man has
forsaken the foundation of divine religion and adhered to blind imitations.
Each nation has clung to its own imitations, and because
these are at variance, warfare, bloodshed and destruction of the
foundation of humanity have resulted. True religion is based upon
love and agreement. &Baha'u'llah has said, "If religion and faith
are the causes of enmity and sedition, it is far better to be nonreligious,
and the absence of religion would be preferable; for we desire
religion to be the cause of amity and fellowship. If enmity and
hatred exist, irreligion is preferable." Therefore, the removal of
this dissension has been specialized in &Baha'u'llah, for religion is
the divine remedy for human antagonism and discord. But when
we make the remedy the cause of the disease, it would be better to
do without the remedy.
Other sources of human dissension are political, racial and patriotic
prejudices. These have been removed by &Baha'u'llah. He
has said, and has guarded His statement by rational proofs from the
Holy Books, that the world of humanity is one race, the surface of
the earth one place of residence and that these imaginary racial
barriers and political boundaries are without right or foundation.
Man is degraded in becoming the captive of his own illusions and
suppositions. The earth is one earth, and the same atmosphere
surrounds it. No difference or preference has been made by God
for its human inhabitants; but man has laid the foundation of prejudice,
hatred and discord with his fellowman by considering nationalities
separate in importance and races different in rights and privileges.
Diversity of languages has been a fruitful cause of discord. The
function of language is to convey the thought and purpose of one to
another. Therefore, it matters not what language man speaks or
employs. Sixty years ago &Baha'u'llah advocated one language as
the greatest means of unity and the basis of international conference.
He wrote to the kings and rulers of the various nations, recommending
that one language should be sanctioned and adopted
by all governments. According to this each nation should acquire
+P233{~
the universal language in addition to its native tongue. The world
would then be in close communication, consultation would become
general, and dissensions due to diversity of speech would be
removed.
Another teaching of &Baha'u'llah is in relation to universal
peace: that all mankind must be awakened to and become conscious
of the harm of war, that they should be brought to realize the
benefits of peace and know that peace is from God while warfare is
satanic. Man must emulate the merciful God and turn away from
satanic promptings in order that universal inclination shall be
toward peace, love and unity and the discord of war vanish.
Lack of equality between man and woman is, likewise, a cause
of human dissension. &Baha'u'llah has named this as an important
factor of discord and separation, for so long as humankind remains
unequally divided in right and importance between male and
female, no unity can be established. In a perfect human body it is
not possible for one organ to be complete and another defective. In
the great body of human society it is impossible to establish unity
and coordination if one part is considered perfect and the other imperfect.
When the perfect functions of both parts are in operation,
harmony will prevail. God has created man and woman equal as to
faculties. He has made no distinction between them. Woman has
not reached the level of man in human accomplishment because of
the lack of opportunity and education. If educational opportunities
were made equal and similar, the two parts, man and woman,
would equalize in attainment. God has intended no difference between
them that should be productive of discord. He has endowed
all with human faculties, and all are manifestations of His mercy.
If we say man and woman differ in creational endowment, it is
contrary to divine justice and intention. Both are human. If God
has created one perfect and the other defective, He is unjust. But
God is just; all are perfect in His intention and creative endowment.
To assume imperfection in the creature is to presuppose imperfection
in the almighty Creator. The soul that excels in attainment
of His attributes and graces is most acceptable before God.
We are considering the divine plan for the reconciliation of the
religious systems of the world. &Baha'u'llah has said that if one intelligent
member be selected from each of the varying religious
systems, and these representatives come together seeking to investigate
the reality of religion, they would establish an interreligious
body before which all disputes and differences of belief
could be presented for consideration and settlement. Such questions
+P234{~
could then be weighed and viewed from the standpoint of
reality and all imitations be discarded. By this method and procedure
all sects, denominations and systems would become one.
Do not question the practicability of this, and be not astonished.
It has been accomplished and effected in Persia. In that country the
various religionists have conjoined in investigating reality and
have united in complete fellowship and love. No traces of discord
or differences remain among them; now affection and unity are
manifest instead. They live together in harmony and accord like a
single family. Antagonism and strife have passed away; love and
agreement have taken the place of hatred and animosity. Furthermore,
those souls who have followed &Baha'u'llah and attained this
condition of fellowship and affiliation are Muslims, Jews, Christians,
Zoroastrians, Buddhists, Nestorians, Sunnites, Shiites and
others. No discord exists among them. This is a proof of the
possibility of unification among the religionists of the world
through practical means. Imitations and prejudices which have
held men apart have been discarded, and the reality of religion
envelops them in a perfect unity. When reality envelops the soul of
man, love is possible. The divine purpose in religion is pure love
and agreement. The Prophets of God manifested complete love for
all. Each One announced the glad tidings of His successor, and
each subsequent One confirmed the teachings and prophecies of
the Prophet Who preceded Him. There was no disagreement or
variance in the reality of Their teaching and mission. Discord has
arisen among Their followers, who have lost sight of reality and
hold fast to imitations. If imitations be done away with and the
radiant shining reality dawn in the souls of men, love and unity
must prevail. In this way humanity will be rescued from the strife
and wars which have prevailed for thousands of years; dissensions
will pass away and the illumination of unity dawn. Consider how
all the Prophets of God were persecuted and what hardships They
experienced. Jesus Christ endured affliction and accepted martyrdom
upon the cross in order to summon mankind to unity and love.
What sacrifice could be greater? He brought the religion of love
and fellowship into the world. Shall we make use of it to create discord,
violence and hatred among mankind?
Moses was persecuted and driven out into the desert, Abraham
was banished, &Muhammad took refuge in caves, the &Bab was killed
and &Baha'u'llah was exiled and imprisoned forty years. Yet all
of Them desired fellowship and love among men. They endured
hardships, suffered persecution and death for our sakes that we
+P235{~
might be taught to love one another and be united and affiliated instead
of discordant and at variance. Enough of these long centuries
which have brought such vicissitudes and hardships into the world
through strife and hatred. Now in this radiant century let us try to
do the will of God that we may be rescued from these things of
darkness and come forth into the boundless illumination of heaven,
shunning division and welcoming the divine oneness of humanity.
Perchance, God willing, this terrestrial world may become as a
celestial mirror upon which we may behold the imprint of the
traces of Divinity, and the fundamental qualities of a new creation
may be reflected from the reality of love shining in human hearts.
From the light and semblance of God in us may it be, indeed, proved
and witnessed that God has created man after His own image and
likeness.
O my God! O my God! Verily, I invoke Thee and supplicate
before Thy threshold, asking Thee that all Thy mercies may descend
upon these souls. Specialize them for Thy favor and Thy
truth.
O Lord! Unite and bind together the hearts, join in accord all the
souls, and exhilarate the spirits through the signs of Thy sanctity
and oneness. O Lord! Make these faces radiant through the light of
Thy oneness. Strengthen the loins of Thy servants in the service of
Thy kingdom.
O Lord, Thou possessor of infinite mercy! O Lord of forgiveness
and pardon! Forgive our sins, pardon our shortcomings, and
cause us to turn to the kingdom of Thy clemency, invoking the
kingdom of might and power, humble at Thy shrine and submissive
before the glory of Thine evidences.
O Lord God! Make us as waves of the sea, as flowers of the garden,
united, agreed through the bounties of Thy love. O Lord! Dilate
the breasts through the signs of Thy oneness, and make all
mankind as stars shining from the same height of glory, as perfect
fruits growing upon Thy tree of life.
Verily, Thou art the Almighty, the Self-Subsistent, the Giver,
the Forgiving, the Pardoner, the Omniscient, the One Creator.
+P236{~
15 July 1912 7
Talk at Home of Dr. and Mrs. Florian Krug
830 Park Avenue, New York
Notes by Howard MacNutt
I am greatly pleased to see you. Your hearts are illumined by the
lights of &Baha. This meeting is in reality a divine, celestial assembly
under the favor of God, for we have no other purpose than
praising and meeting God. The prayer you have just offered is a
prayer of thankfulness.
Thankfulness is of various kinds. There is a verbal thanksgiving
which is confined to a mere utterance of gratitude. This is of no importance
because perchance the tongue may give thanks while the
heart is unaware of it. Many who offer thanks to God are of this
type, their spirits and hearts unconscious of thanksgiving. This is
mere usage, just as when we meet, receive a gift and say thank you,
speaking the words without significance. One may say thank you a
thousand times while the heart remains thankless, ungrateful.
Therefore, mere verbal thanksgiving is without effect. But real
thankfulness is a cordial giving of thanks from the heart. When
man in response to the favors of God manifests susceptibilities of
conscience, the heart is happy, the spirit is exhilarated. These
spiritual susceptibilities are ideal thanksgiving.
There is a cordial thanksgiving, too, which expresses itself in
the deeds and actions of man when his heart is filled with gratitude.
For example, God has conferred upon man the gift of guidance,
and in thankfulness for this great gift certain deeds must emanate
from him. To express his gratitude for the favors of God man must
show forth praiseworthy actions. In response to these bestowals he
must render good deeds, be self-sacrificing, loving the servants of
God, forfeiting even life for them, showing kindness to all the
creatures. He must be severed from the world, attracted to the
Kingdom of &Abha, the face radiant, the tongue eloquent, the ear
attentive, striving day and night to attain the good pleasure of God.
Whatsoever he wishes to do must be in harmony with the good
pleasure of God. He must observe and see what is the will of God
and act accordingly. There can be no doubt that such commendable
deeds are thankfulness for the favors of God.
Consider how grateful anyone becomes when healed from sickness,
when treated kindly by another or when a service is rendered
by another, even though it may be of the least consequence. If we
+P237{~
forget such favors, it is an evidence of ingratitude. Then it will be
said a loving-kindness has been done, but we are thankless, not
appreciating this love and favor. Physically and spiritually we are
submerged in the sea of God's favor. He has provided our foods,
drink and other requirements; His favors encompass us from all
directions. The sustenances provided for man are blessings. Sight,
hearing and all his faculties are wonderful gifts. These blessings
are innumerable; no matter how many are mentioned, they are still
endless. Spiritual blessings are likewise endless--spirit, consciousness,
thought, memory, perception, ideation and other
endowments. By these He has guided us, and we enter His Kingdom.
He has opened the doors of all good before our faces. He has
vouchsafed eternal glory. He has summoned us to the Kingdom of
heaven. He has enriched us by the bestowals of God. Every day he
has proclaimed new glad tidings. Every hour fresh bounties descend.
Consider how all the people are asleep, and ye are awake. They
are dead, and ye are alive through the breaths of the Holy Spirit.
They are blind while ye are endowed with perceptive sight. They
are deprived of the love of God, but in your hearts it exists and is
glowing. Consider these bestowals and favors.
Therefore, in thanksgiving for them ye must act in accordance
with the teachings of &Baha'u'llah. Ye must read the Tablets--the
Hidden Words, &Ishraqat, Glad Tidings--all the holy utterances,
and act according to them. This is real thanksgiving, to live in accord
with these utterances. This is true thankfulness and the divine
bestowal. This is thanksgiving and glorification of God.
I hope you all may attain thereto, be mindful of these favors of
God and be attentive. It is my hope that I may go away from New
York with a happy heart, and my heart is happy when the friends of
God love each other, when they manifest the mercy of God to all
people. If I see this, I shall go away happy.
Salutations!
+P238{~
TALKS &ABDU'L-BAHA DELIVERED
IN BOSTON
23 July 1912
Talk at Hotel Victoria
Boston, Massachusetts
Notes by Edna McKinney
The &Baha'is must not engage in political movements which lead to
sedition. They must interest themselves in movements which conduce
to law and order. In Persia at the present time the &Baha'is have
no part in the revolutionary upheavals which have terminated in
lawlessness and rebellion. Nevertheless, a &Baha'i may hold a political
office and be interested in politics of the right type. Ministers,
state officials and governor-generals in Persia are &Baha'is,
and there are many other &Baha'is holding governmental positions;
but nowhere throughout the world should the followers
of &Baha'u'llah be engaged in seditious movements. For example,
if there should be an uprising here in America having for its purpose
the establishment of a despotic government, the &Baha'is
should not be connected with it.
The &Baha'i Cause covers all economic and social questions
under the heading and ruling of its laws. The essence of the &Baha'i
spirit is that, in order to establish a better social order and economic
condition, there must be allegiance to the laws and principles of
government. Under the laws which are to govern the world, the
socialists may justly demand human rights but without resort to
force and violence. The governments will enact these laws, establishing
just legislation and economics in order that all humanity
may enjoy a full measure of welfare and privilege; but this will always
be according to legal protection and procedure. Without
legislative administration, rights and demands fail, and the welfare
of the commonwealth cannot be realized. Today the method of
demand is the strike and resort to force, which is manifestly wrong
and destructive of human foundations. Rightful privilege and demand
must be set forth in laws and regulations.
While thousands are considering these questions, we have more
essential purposes. The fundamentals of the whole economic condition
are divine in nature and are associated with the world of the
heart and spirit. This is fully explained in the &Baha'i teaching, and
without knowledge of its principles no improvement in the economic
state can be realized. The &Baha'is will bring about this improvement
+P239{~
and betterment but not through sedition and appeal to
physical force--not through warfare, but welfare. Hearts must be
so cemented together, love must become so dominant that the rich
shall most willingly extend assistance to the poor and take steps to
establish these economic adjustments permanently. If it is accomplished
in this way, it will be most praiseworthy because then it
will be for the sake of God and in the pathway of His service. For
example, it will be as if the rich inhabitants of a city should say, "It
is neither just nor lawful that we should possess great wealth while
there is abject poverty in this community," and then willingly give
their wealth to the poor, retaining only as much as will enable them
to live comfortably.
Strive, therefore, to create love in the hearts in order that they
may become glowing and radiant. When that love is shining, it will
permeate other hearts even as this electric light illumines its surroundings.
When the love of God is established, everything else
will be realized. This is the true foundation of all economics.
Reflect upon it. Endeavor to become the cause of the attraction of
souls rather than to enforce minds. Manifest true economics to the
people. Show what love is, what kindness is, what true severance
is and generosity. This is the important thing for you to do. Act in
accordance with the teachings of &Baha'u'llah. All His Books will
be translated. Now is the time for you to live in accordance with
His words. Let your deeds be the real translation of their meaning.
Economic questions will not attract hearts. The love of God alone
will attract them. Economic questions are most interesting; but the
power which moves, controls and attracts the hearts of men is the
love of God.
24 July 1912 2
Talk to Theosophical Society
The Kensington
Exeter and Boylston Streets, Boston, Massachusetts
Notes by Edna McKinney
In the world of existence there is nothing so important as spirit,
nothing so essential as the spirit of man. The spirit of man is the
most noble of phenomena. The spirit of man is the meeting between
man and God. The spirit of man is the animus of human life
and the collective center of all human virtues. The spirit of man is
the cause of the illumination of this world. The world may be
+P240{~
likened to the body; man is the spirit of the body, because the light
of the world is the human spirit. Man is the life of the world, and
the life of man is the spirit. The happiness of the world depends
upon man, and the happiness of man is dependent upon the spirit.
The world may be likened to the lamp chimney, whereas man is the
light. Man himself may be likened to the lamp; his spirit is the light
within the lamp. Therefore, we will speak of this spirit.
The philosophers of the world are divided into two classes:
materialists, who deny the spirit and its immortality, and the divine
philosophers, the wise men of God, the true illuminati who believe
in the spirit and its continuance hereafter. The ancient philosophers
taught that man consists simply of the material elements which
compose his cellular structure and that when this composition is
disintegrated the life of man becomes extinct. They reasoned that
man is body only, and from this elemental composition the organs
and their functions, the senses, powers and attributes which characterize
man have proceeded, and that these disappear completely
with the physical body. This is practically the statement of all the
materialists.
The divine philosophers proclaim that the spirit of man is ever-living
and eternal, and because of the objections of the materialists,
these wise men of God have advanced rational proofs to
support the validity of their statement. Inasmuch as the materialistic
philosophers deny the Books of God, scriptural demonstration
is not evidence to them, and materialistic proofs are necessary.
Answering them, the men of divine knowledge have said that all
existing phenomena may be resolved into grades or kingdoms,
classified progressively as mineral, vegetable, animal and human,
each of which possesses its degree of function and intelligence.
When we consider the mineral, we find that it exists and is possessed
of the power of affinity or combination. The vegetable possesses
the qualities of the mineral plus the augmentative virtue or
power of growth. It is, therefore, evident that the vegetable kingdom
is superior to the mineral. The animal kingdom in turn possesses
the qualities of the mineral and vegetable plus the five senses of
perception whereof the kingdoms below it are lacking. Likewise,
the power of memory inherent in the animal does not exist in the
lower kingdoms.
Just as the animal is more noble than the vegetable and mineral,
so man is superior to the animal. The animal is bereft of
ideality--that is to say, it is a captive of the world of nature and not
in touch with that which lies within and beyond nature; it is without
spiritual susceptibilities, deprived of the attractions of consciousness,
+P241{~
unconscious of the world of God and incapable of deviating
from the law of nature. It is different with man. Man is possessed
of the emanations of consciousness; he has perception, ideality and
is capable of discovering the mysteries of the universe. All the industries,
inventions and facilities surrounding our daily life were at
one time hidden secrets of nature, but the reality of man penetrated
them and made them subject to his purposes. According to nature's
laws they should have remained latent and hidden; but man, having
transcended those laws, discovered these mysteries and brought
them out of the plane of the invisible into the realm of the known
and visible. How wonderful is the spirit of man! One of the mysteries
of natural phenomena is electricity. Man has discovered this
illimitable power and made it captive to his uses. How many of
nature's secrets have been penetrated and revealed! Columbus,
while in Spain, discovered America. Man has accurately determined
that the sun is stationary while the earth revolves about it.
The animal cannot do this. Man perceives the mirage to be an illusion.
This is beyond the power of the animal. The animal can only
know through sense impressions and cannot grasp intellectual
realities. The animal cannot conceive of the power of thought. This
is an abstract intellectual matter and not limited to the senses. The
animal is incapable of knowing that the earth is round. In brief,
abstract intellectual phenomena are human powers. All creation
below the kingdom of man is the captive of nature; it cannot deviate
in the slightest degree from nature's laws. But man wrests the
sword of dominion from nature's hand and uses it upon nature's
head. For example, it is a natural exigency that man should be a
dweller upon the earth, but the power of the human spirit transcends
this limitation, and he soars aloft in airplanes. This is contrary
to the law and requirement of nature. He sails at high speed
upon the ocean and dives beneath its surface in submarines. He
imprisons the human voice in a phonograph and communicates in
the twinkling of an eye from East to West. These are things we
know to be contrary to the limitations of natural law. Man transcends
nature, while the mineral, vegetable and animal are
helplessly subject to it. This can be done only through the power of
the spirit, because the spirit is the reality.
In the physical powers and senses, however, man and the animal
are partners. In fact, the animal is often superior to man in
sense perception. For instance, the vision of some animals is exceedingly
keen and the hearing of others most acute. Consider the
instinct of a dog: how much greater than that of man. But, although
the animal shares with man all the physical virtues and senses, a
+P242{~
spiritual power has been bestowed upon man of which the animal is
devoid. This is a proof that there is something in man above and
beyond the endowment of the animal--a faculty and virtue peculiar
to the human kingdom which is lacking in the lower kingdoms
of existence. This is the spirit of man. All these wonderful human
accomplishments are due to the efficacy and penetrating power of
the spirit of man. If man were bereft of this spirit, none of these
accomplishments would have been possible. This is as evident as the
sun at midday.
All the organisms of material creation are limited to an image or
form. That is to say, each created material being is possessed of a
form; it cannot possess two forms at the same time. For example, a
body may be spherical, triangular or square; but it is impossible for
it to be two of these shapes simultaneously. It may be triangular,
but if it is to become square, it must first rid itself of the triangular
shape. It is absolutely impossible for it to be both at the same time.
Therefore, it is evident in the reality of material organisms that
different forms cannot be simultaneously possessed. In the
spiritual reality of man, however, all geometrical figures can be
simultaneously conceived, while in physical realities one image
must be forsaken in order that another may be possible. This is the
law of change and transformation, and change and transformation
are precursors of mortality. Were it not for this change in form,
phenomena would be immortal; but because the phenomenal existence
is subject to transformation, it is mortal. The reality of man,
however, is possessed of all virtues; it is not necessary for him to
give up one image for another as mere physical bodies do. Therefore,
in that reality there is no change or transformation; it is immortal
and everlasting. The body of man may be in America while
his spirit is laboring and working in the Far East, discovering, organizing
and planning. While occupied in governing, making laws
and erecting a building in Russia, his body is still here in America.
What is this power which, notwithstanding that it is embodied in
America, is operating at the same time in the Orient, organizing,
destroying, upbuilding? It is the spirit of man. This is irrefutable.
When you wish to reflect upon or consider a matter, you consult
something within you. You say, shall I do it, or shall I not do it? Is
it better to make this journey or abandon it? Whom do you consult?
Who is within you deciding this question? Surely there is a distinct
power, an intelligent ego. Were it not distinct from your ego, you
would not be consulting it. It is greater than the faculty of thought.
It is your spirit which teaches you, which advises and decides upon
matters. Who is it that interrogates? Who is it that answers? There
+P243{~
is no doubt that it is the spirit and that there is no change or transformation
in it, for it is not a composition of elements, and anything
that is not composed of elements is eternal. Change and
transformation are peculiarities of composition. There is no
change and transformation in the spirit. In proof of this, the body
may become weakened in its members. It may be dismembered, or
one of its members may be incapacitated. The whole body may be
paralyzed; and yet the mind, the spirit, remains ever the same. The
mind decides; the thought is perfect; and yet the hand is withered,
the feet have become useless, the spinal column is paralyzed, and
there is no muscular movement at all, but the spirit is in the
same status. Dismember a healthy man; the spirit is not dismembered.
Amputate his feet; his spirit is there. He may become lame;
the spirit is not affected. The spirit is ever the same; no change or
transformation can you perceive, and because there is no change or
transformation, it is everlasting and permanent.
Consider man while in the state of sleep; it is evident that all his
parts and members are at a standstill, are functionless. His eye does
not see, his ear does not hear, his feet and hands are motionless;
but, nevertheless, he does see in the world of dreams, he does hear,
he speaks, he walks, he may even fly in an airplane. Therefore, it
becomes evident that though the body be dead, yet the spirit is alive
and permanent. Nay, the perceptions may be keener when man's
body is asleep, the flight may be higher, the hearing may be more
acute; all the functions are there, and yet the body is at a standstill.
Hence, it is proof that there is a spirit in the man, and in this spirit
there is no distinction as to whether the body be asleep or absolutely
dead and dependent. The spirit is not incapacitated by these
conditions; it is not bereft of its existence; it is not bereft of its
perfections. The proofs are many, innumerable.
These are all rational proofs. Nobody can refute them. As we
have shown that there is a spirit and that this spirit is permanent and
everlasting, we must strive to learn of it. May you become informed
of its power, hasten to render it divine, to have it become
sanctified and holy and make it the very light of the world illumining
the East and the West.
+P244{~
25 July 1912 3
Talk at Hotel Victoria
Boston, Massachusetts
Notes by Edna McKinney
I am very happy to greet you here today. This is the second time the
breeze of God has wafted over Boston. I am expecting results from
this visit and hope that my coming may not be fruitless. The results
I expect are these: that the individual soul shall be released from
self and desire and freed from the bondage of satanic suggestions.
May the mirrors of hearts be cleansed from dust in order that the
Sun of Truth may be reflected therein.
Man possesses two kinds of susceptibilities: the natural emotions,
which are like dust upon the mirror, and spiritual susceptibilities,
which are merciful and heavenly characteristics.
There is a power which purifies the mirror from dust and transforms
its reflection into intense brilliancy and radiance so that
spiritual susceptibilities may chasten the hearts and heavenly bestowals
sanctify them. What is the dust which obscures the mirror?
It is attachment to the world, avarice, envy, love of luxury and
comfort, haughtiness and self-desire; this is the dust which prevents
reflection of the rays of the Sun of Reality in the mirror. The
natural emotions are blameworthy and are like rust which deprives
the heart of the bounties of God. But sincerity, justice, humility,
severance, and love for the believers of God will purify the mirror
and make it radiant with reflected rays from the Sun of Truth.
It is my hope that you may consider this matter, that you may
search out your own imperfections and not think of the imperfections
of anybody else. Strive with all your power to be free from
imperfections. Heedless souls are always seeking faults in others.
What can the hypocrite know of others' faults when he is blind to
his own? This is the meaning of the words in the Seven Valleys. It
is a guide for human conduct. As long as a man does not find his
own faults, he can never become perfect. Nothing is more fruitful
for man than the knowledge of his own shortcomings. The Blessed
Perfection says, "I wonder at the man who does not find his own
imperfections."
+P245{~
TALKS &ABDU'L-BAHA DELIVERED
IN DUBLIN
5 August 1912
Talk at Dublin Inn
Dublin, New Hampshire
Notes by Howard MacNutt
The people of Christianity have clung to literal interpretation of
the statement in the Gospel that Christ came from heaven. The
Jews, likewise, at the time of His manifestation held to outward
and visible expectation of the fulfillment of the prophecies. They
said, "The Messiah shall appear from heaven. This man came
from Nazareth; we know his house; we know his parents and
people. It is only hearsay that he descended from heaven; this cannot
be proved."
The text of the Gospel states that He came from heaven although
physically born of the mother. The meaning is that the divine
reality of Christ was from heaven, but the body was born of Mary.
Therefore, He came according to the prophecies of the Holy Book
and, likewise, according to natural law--His reality from heaven,
His body earthly. As He came before, so must He come this time in
the same way. But some arise with objections, saying, "We must
have literal proof of this through the senses."
The reality of Christ was always in heaven and will always be.
This is the intention of the text of the Gospel. For while Jesus
Christ walked upon the earth, He said, "The Son of Man is in
heaven." Therefore, holding to literal interpretation and visible
fulfillment of the text of the Holy Books is simply imitation of ancestral
forms and beliefs; for when we perceive the reality of
Christ, these texts and statements become clear and perfectly reconcilable
with each other. Unless we perceive reality, we cannot
understand the meanings of the Holy Books, for these meanings
are symbolical and spiritual--such as, for instance, the raising of
Lazarus, which has spiritual interpretation. We must first establish
the fact that the power of God is infinite, unlimited, and that it is
within that power to accomplish anything.
Second, we must understand the interpretation of Christ's
words concerning the dead. A certain disciple came to Christ and
asked permission to go and bury his father. He answered, "Let the
dead bury their dead." Therefore, Christ designated as dead some
who were still living--that is, let the living dead, the spiritually
+P246{~
dead, bury your father. They were dead because they were not believers
in Christ. Although physically alive, they were dead
spiritually. This is the meaning of Christ's words, "That which is
born of flesh is flesh; and that which is born of Spirit is spirit." He
meant that those who were simply born of the human body were
dead spiritually, while those quickened by the breaths of the Holy
Spirit were living and eternally alive. These are the interpretations
of Christ Himself. Reflect upon them, and the meanings of the
Holy Books will become clear as the sun at midday.
The Holy Books have their special terminologies which must be
known and understood. Physicians have their own peculiar terms;
architects, philosophers have their characteristic expressions;
poets have their phrases; and scientists, their nomenclature. In the
scripture we read that Zion is dancing. It is evident that this has
other than literal interpretation. The meaning is that the people of
Zion shall rejoice. The Jews said Christ was not the Messiah but
Antichrist, because one of the signs of the Messiah's coming was
the dancing of Mount Zion, which had not yet come to pass. In
reality, when Christ appeared, not only Mount Zion but all Palestine
danced and rejoiced. Again in scriptures it is said, "The trees
of the field shall clap their hands." This is symbolical. There are
terms and expressions of usage in every language which cannot be
taken literally. For instance, in oriental countries it is customary to
say, "When my friend entered the house, the doors and walls
began to sing and dance." In Persia they say, "Get at the head,"
meaning engage in the matter according to its own terms and usages.
All these have other and inner meanings.
You have asked concerning approval of Christian Science
treatment and healing. Spirit has influence; prayer has spiritual effect.
Therefore, we pray, "O God! Heal this sick one!" Perchance
God will answer. Does it matter who prays? God will answer the
prayer of every servant if that prayer is urgent. His mercy is vast,
illimitable. He answers the prayers of all His servants. He answers
the prayer of this plant. The plant prays potentially, "O God! Send
me rain!" God answers the prayer, and the plant grows. God will
answer anyone. He answers prayers potentially. Before we were
born into this world did we not pray, "O God! Give me a mother;
give me two fountains of bright milk; purify the air for my breathing;
grant me rest and comfort; prepare food for my sustenance
and living"? Did we not pray potentially for these needed
blessings before we were created? When we came into this world,
did we not find our prayers answered? Did we not find mother,
father, food, light, home and every other necessity and blessing,
+P247{~
although we did not actually ask for them? Therefore, it is natural
that God will give to us when we ask Him. His mercy is all-encircling.
But we ask for things which the divine wisdom does not desire
for us, and there is no answer to our prayer. His wisdom does not
sanction what we wish. We pray, "O God! Make me wealthy!" If
this prayer were universally answered, human affairs would be at a
standstill. There would be none left to work in the streets, none to
till the soil, none to build, none to run the trains. Therefore, it is
evident that it would not be well for us if all prayers were answered.
The affairs of the world would be interfered with, energies
crippled and progress hindered. But whatever we ask for which is
in accord with divine wisdom, God will answer. Assuredly!
For instance, a very feeble patient may ask the doctor to give
him food which would be positively dangerous to his life and condition.
He may beg for roast meat. The doctor is kind and wise. He
knows it would be dangerous to his patient so he refuses to allow it.
The doctor is merciful; the patient, ignorant. Through the doctor's
kindness the patient recovers; his life is saved. Yet the patient may
cry out that the doctor is unkind, not good, because he refuses to
answer his pleading.
God is merciful. In His mercy He answers the prayers of all His
servants when according to His supreme wisdom it is necessary.
6 August 1912 2
Talk at Home of Mr. and Mrs. Arthur J. Parsons
Dublin, New Hampshire
Notes by Howard MacNutt
Today we are enjoying temperate weather. As there are many
strangers present, we will answer questions.
Question: Are not all Christians &Baha'is? Is there any difference?
Answer: When Christians act according to the teachings of
Christ, they are called &Baha'is. For the foundations of Christianity
and the religion of &Baha'u'llah are one. The foundations of all the
divine Prophets and Holy Books are one. The difference among
them is one of terminology only. Each springtime is identical with
the former springtime. The distinction between them is only one of
the calendar--1911, 1912 and so on. The difference between a
Christian and a &Baha'i, therefore, is this: There was a former
+P248{~
springtime, and there is a springtime now. No other difference exists
because the foundations are the same. Whoever acts completely
in accordance with the teachings of Christ is a &Baha'i. The
purpose is the essential meaning of Christian, not the mere word.
The purpose is the sun itself and not the dawning points. For
though the sun is one sun, its dawning points are many. We must
not adore the dawning points but worship the sun. We must adore
the reality of religion and not blindly cling to the appellation
Christianity. The Sun of Reality must be worshiped and followed.
We must seek the fragrance of the rose from whatever bush
it is blooming--whether oriental or western. Be seekers of light,
no matter from which lantern it shines forth. Be not lovers of the
lantern. At one time the light has shone from a lantern in the East,
now in the West. If it comes from North, South, from whatever
direction it proceeds, follow the light. Let me illustrate further. A
certain person bestowed a coin upon five beggars. They resolved to
spend it for food. The Englishman said, "Buy grapes." The Turk
wanted uzum, the Arab &anab, the Greek stafi'li, the Persian
&angur. Not understanding each other's language, they quarreled
and fought. A stranger came along. He was familiar with all five
languages. He said, "Give me the coin; I will buy what you wish."
When he brought them grapes, they were all satisfied. They
wanted the same thing but differed in the term only. Briefly, when
reality dawns in the midst of the religions, all will be unified and
reconciled.
Question: Does &Abdu'l-Baha find Christianity is not lived up to
and carried out in America?
Answer: My meaning is that it should be completely carried out
and lived up to. Man needs eyes, ears, arms, a head, feet and various
other members. When he possesses all and all work together,
there is symmetry and perfection in him. So Christ said, "Be ye
therefore perfect, even as your Father which is in heaven is perfect,"
meaning that perfection is the requirement of Christianity.
Be the image and likeness of God. This is not easy. It necessitates
the focalization of all heavenly virtues. It requires that we become
recipients of all the perfections of God. Then we become His
image and likeness. For in the Bible it is stated, "Let us make man
in our image, after our likeness." The attainment of this is most
difficult.
When Christ appeared with those marvelous breaths of the Holy
Spirit, the children of Israel said, "We are quite independent of
him; we can do without him and follow Moses; we have a book and
in it are found the teachings of God; what need, therefore, have we
+P249{~
of this man?" Christ said to them, "The book sufficeth you not."
It is possible for a man to hold to a book of medicine and say, "I
have no need of a doctor; I will act according to the book; in it every
disease is named, all symptoms are explained, the diagnosis of
each ailment is completely written out, and a prescription for each
malady is furnished; therefore, why do I need a doctor?" This is
sheer ignorance. A physician is needed to prescribe. Through his
skill the principles of the book are correctly and effectively applied
until the patient is restored to health. Christ was a heavenly Physician.
He brought spiritual health and healing into the world. &Baha'u'llah
is, likewise, a divine Physician. He has revealed prescriptions
for removing disease from the body politic and has remedied
human conditions by spiritual power.
Therefore, mere knowledge is not sufficient for complete
human attainment. The teachings of the Holy Books need a
heavenly power and divine potency to carry them out. A house is
not built by mere acquaintance with the plans. Money must be
forthcoming; volition is necessary to construct it; a carpenter must
be employed in its erection. It is not enough to say, "The plan and
purpose of this house are very good; I will live in it." There are no
walls of protection, there is no roof of shelter in this mere statement;
the house must be actually built before we can live in it.
Briefly, the teachings of the Holy Books need a divine potency
to complete their accomplishment in human hearts. In Persia
&Baha'u'llah reared and taught souls, established a bond of affiliation
among various peoples and united divergent religious beliefs
to such an extent that twenty thousand devoted ones sacrificed
themselves for the Cause of God in the glorious unity of martyrdom.
No differences whatever remained among these blessed
souls--Christians, Jews, Muslims, Zoroastrians, all blended,
unified and agreed through the potency of His heavenly power, not
by mere words, not by merely saying, "Unity is good, and love is
praiseworthy."
&Baha'u'llah not only proclaimed this unity and love; He established
it. As a heavenly Physician He not only gave prescriptions
for these ailments of discord and hatred but accomplished the
actual healing. We may read in a medical book that a certain form
of illness requires such and such a remedy. While this may be
absolutely true, the remedy is useless unless there be volition and
executive force to apply it. Every man in the king's army can give a
command; but when the king speaks, it is carried out. This one,
that one, may say, "Go conquer a country"; but when the king
says, "Go!", the army advances. Therefore, it is evident that the
+P250{~
confirmation of the Holy Spirit and impelling influence of a
heavenly power are needed to accomplish the divine purpose in
human hearts and conditions. Jesus Christ, single, solitary and
alone, accomplished what all the kings of the earth could not have
carried out. If all the kingdoms and nations of the world had combined
to effect it, they would have failed.
It is, therefore, evident and proved that an effort must be put forward
to complete the purpose and plan of the teachings of God in
order that in this great Day of days the world may be reformed,
souls resuscitated, a new spirit of life found, hearts become illumined,
mankind rescued from the bondage of nature, saved from
the baseness of materialism and attain spirituality and radiance in
attraction toward the divine Kingdom. This is necessary; this is
needful. Mere reading of the Holy Books and texts will not suffice.
Many years ago in &Baghdad I saw a certain officer sitting upon
the ground. Before him a large paper was placed into which he was
sticking needles tipped with small red and white flags. First he
would stick them into the paper, then thoughtfully pull them out
and change their position. I watched him with curious interest for a
long time, then asked, "What are you doing?" He replied, "I have
in mind something which is historically related of Napoleon I during
his war against Austria. One day, it is said, his secretary found
him sitting upon the ground as I am now doing, sticking needles
into a paper before him. His secretary inquired what it meant.
Napoleon answered, `I am on the battlefield figuring out my next
victory. You see, Italy and Austria are defeated, and France is
triumphant.' In the great campaign which followed, everything
came out just as he said. His army carried his plans to a complete
success. Now, I am doing the same as Napoleon, figuring out a
great campaign of military conquest." I said, "Where is your
army? Napoleon had an army already equipped when he figured
out his victory. You have no army. Your forces exist only on
paper. You have no power to conquer countries. First get ready
your army, then sit upon the ground with your needles." We need
an army to attain victory in the spiritual world; mere plans are not
sufficient; ideas and principles are helpless without a divine power
to put them into effect.
Aside from all this, there is need of the stimulus of the joy of
glad tidings in human hearts. Certain spiritual attraction is requisite
in order that hearts may willingly take the step forward in the
divine Cause. We must become attracted to God. The breaths of
the Holy Spirit must take effect. Unless this is so, it is impossible
for the teachings of God to accomplish in us. An ideal power is
+P251{~
necessary. The people of America have remarkably quick perception,
intelligence and understanding. Their thoughts are free and
not fettered by the yoke of governmental tyranny. They should investigate
reality and not be occupied with ancestral forms and imitations.
Consider what Christ accomplished. He caused souls to
attain a station where with complete willingness and joy they laid
down their lives. What a power! Thousands of human souls, in the
utmost joy because of their spiritual susceptibilities, were so attracted
to God that they were dispossessed of volition, deprived of
will in His path. If they had been told simply that sacrifice in the
path of God was good and praiseworthy, this would never have
happened. They would not have acted. Christ attracted them,
wrested the reins of control from them, and they went forth in
ecstasy to sacrifice themselves.
&Qurratu'l-'Ayn was a Persian woman without fame and importance--
unknown, like all other Persian women. When she
saw &Baha'u'llah, she changed completely, visibly, and looked
within another world. The reins of volition were taken out of her
hands by heavenly attraction. She was so overcome that physical
susceptibilities ceased. Her husband, her sons and her family arose
in the greatest hostility against &Baha'u'llah. She became so attracted
to the divine threshold that she forsook everything and went
forth to the plain of &Badasht, no fear in her heart, dauntless, intrepid,
openly proclaiming the message of light which had come to
her. The Persian government stood against her. They made every
effort to quiet her, they imprisoned her in the governor's house, but
she continued to speak. Then she was taken and killed. To her very
last breath she spoke with fervid eloquence and so became famous
for her complete attraction in the path of God. If she had not seen
&Baha'u'llah, no such effect would have been produced. She had
read and heard the teachings of scriptures all her life, but the action
and enkindlement were missing. All women in Persia are
enveloped in veils in public. So completely covered are they that
even the hand is not visible. This rigid veiling is unspeakable.
&Qurratu'l-Ayn tore off her veils and went forth fearlessly. She was
like a lioness. Her action caused a great turmoil throughout the
land of Persia. So excessive and compulsory is the requirement for
veiling in the East that the people in the West have no idea of the
excitement and indignation produced by the appearance of an unveiled
woman. &Qurratu'l-Ayn lost all thought of herself and was
unconscious of fear in her attraction to God.
Question: Do the &Baha'i women go without veils in the East?
Answer: It is not possible for them to do so universally yet, but
+P252{~
the conditions are not nearly so restrictive as they were. The &Baha'i
men and women meet together. This is the beginning of woman's
emancipation from the thralldom of centuries. &Qurratu'l-'Ayn was
really the liberator of all Persian women.
+P253{~
TALKS &ABDU'L-BAHA DELIVERED
AT GREEN ACRE
16 August 1912
Talk at Green Acre
Eliot, Maine
Notes by Edna McKinney
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
criteria 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;
it 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 is 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
+P254{~
of this kind which show the error and inaccuracy of the
senses. Therefore, the divine philosophers have considered this
standard of judgment to be defective and unreliable.
The second criterion is that of the intellect. The ancient philosophers
in particular considered the intellect to be the most important
agency of judgment. Among the wise men of Greece, Rome, Persia
and Egypt the criterion of true proof was reason. They held that
every matter submitted to the reasoning faculty could be proved
true or false and must be accepted or rejected accordingly. But in
the estimation of the people of insight this criterion is likewise defective
and unreliable, for these same philosophers who held to reason
or intellect as the standard of human judgment have differed
widely among themselves upon every subject of investigation. The
statements of the Greek philosophers are contradictory to the conclusions
of the Persian sages. Even among the Greek philosophers
themselves there is continual variance and lack of agreement upon
any given subject. Great difference of thought also prevailed between
the wise men of Greece and Rome. Therefore, if the criterion
of reason or intellect constituted a correct and infallible standard
of judgment, those who tested and applied it should have arrived
at the same conclusions. As they differ and are contradictory
in conclusions, it is an evidence that the method and standard of
test must have been faulty and insufficient.
The third criterion or standard of proof is traditional or scriptural--
namely, that every statement or 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?
+P255{~
Consequently, it has become evident that the four criteria or
standards of judgment by which the human mind reaches its conclusions
are faulty and inaccurate. All of them are liable to mistake
and error in conclusions. But a statement presented to the mind accompanied
by proofs which the senses can perceive to be correct,
which the faculty of reason can accept, which is in accord with traditional
authority and sanctioned by the promptings of the heart,
can be adjudged and relied upon as perfectly correct, for it has been
proved and tested by all the standards of judgment and found to be
complete. When we apply but one test, there are possibilities of
mistake. This is self-evident and manifest.
We will now consider the subject of love which has been
suggested, submitting it to the four standards of judgment and
thereby reaching our conclusions.
We declare that love is the cause of the existence of all
phenomena and that the absence of love is the cause of disintegration
or nonexistence. Love is the conscious bestowal of God, the
bond of affiliation in all phenomena. We will first consider the
proof of this through sense perception. As we look upon the universe,
we observe that all composite beings or existing phenomena
are made up primarily of single elements bound together by a
power of attraction. Through this power of attraction cohesion has
become manifest between atoms of these composing elements.
The resultant being is a phenomenon of the lower contingent type.
The power of cohesion expressed in the mineral kingdom is in
reality love or affinity manifested in a low degree according to the
exigencies of the mineral world. We take a step higher into the
vegetable kingdom where we find an increased power of attraction
has become manifest among the composing elements which form
phenomena. Through this degree of attraction a cellular admixture
is produced among these elements which make up the body of a
plant. Therefore, in the degree of the vegetable kingdom there is
love. We enter the animal kingdom and find the attractive power
binding together single elements as in the mineral, plus the cellular
admixture as in the vegetable, plus the phenomena of feelings or
susceptibilities. We observe that the animals are susceptible to
certain affiliation and fellowship and that they exercise natural
selection. This elemental attraction, this admixture and selective
affinity is love manifest in the degree of the animal kingdom.
Finally, we come to the kingdom of man. As this is the superior
kingdom, the light of love is more resplendent. In man we find the
power of attraction among the elements which compose his material
body, plus the attraction which produces cellular admixture or
+P256{~
augmentative power, plus the attraction which characterizes the
sensibilities of the animal kingdom, but still beyond and above all
these lower powers we discover in the being of man the attraction
of heart, the susceptibilities and affinities which bind men together,
enabling them to live and associate in friendship and solidarity.
It is, therefore, evident that in the world of humanity the
greatest king and sovereign is love. If love were extinguished, the
power of attraction dispelled, the affinity of human hearts destroyed,
the phenomena of human life would disappear.
This is a proof perceptible to the senses, acceptable to reason, in
accord with traditions and teachings of the Holy Books and verified
by the promptings of human hearts themselves. It is a proof upon
which we can absolutely rely and declare to be complete. But these
are only degrees of love which exist in the natural or physical
world. Their manifestation is ever according to the requirement of
natural conditions and standards.
Real love is the love which exists between God and His servants,
the love which binds together holy souls. This is the love of
the spiritual world, not the love of physical bodies and organisms.
For example, consider and observe how the bestowals of God successively
descend upon mankind, how the divine effulgences ever
shine upon the human world. There can be no doubt that these
bestowals, these bounties, these effulgences emanate from love.
Unless love be the divine motive, it would be impossible for the
heart of man to attain or receive them. Unless love exists, the divine
blessing could not descend upon any object or thing. Unless
there be love, the recipient of divine effulgence could not radiate
and reflect that effulgence upon other objects. If we are of those
who perceive, we realize that the bounties of God manifest themselves
continuously, even as the rays of the sun unceasingly emanate
from the solar center. The phenomenal world through the resplendent
effulgence of the sun is radiant and bright. In the same
way the realm of hearts and spirits is illumined and resuscitated
through the shining rays of the Sun of Reality and the bounties of
the love of God. Thereby the world of existence, the kingdom of
hearts and spirits, is ever quickened into life. Were it not for the
love of God, hearts would be inanimate, spirits would wither, and
the reality of man would be bereft of the everlasting bestowals.
Consider to what extent the love of God makes itself manifest.
Among the signs of His love which appear in the world are the
dawning points 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
+P257{~
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 Jesus Christ had not possessed love for the world of
humanity, surely He would not have welcomed the cross. He was
crucified for the love of mankind. Consider the infinite degree of
that love. Without love for humanity John the Baptist would not
have offered his life. It has been likewise with all the Prophets and
Holy Souls. If the &Bab had not manifested love for mankind,
surely He would not have offered His breast for a thousand bullets.
If &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 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
+P258{~
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 everlasting life? 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 augmentative power.
The animal kingdom is possessed of the virtues of the mineral and
vegetable plus the powers of the senses. But the animal, although
gifted with sensibilities, is utterly bereft of consciousness, absolutely
out of touch with the world of consciousness and spirit. The
animal possesses no powers by which it can make discoveries
which lie beyond the realm of the senses. It has no power of intellectual
origination. For example, an animal located in Europe is
not capable of discovering the continent of America. It understands
only phenomena which come within the range of its senses
and instinct. It cannot abstractly reason out anything. The animal
cannot conceive of the earth being spherical or revolving upon its
axis. It cannot apprehend that the little stars in the heavens are tremendous
worlds vastly greater than the earth. The animal cannot
abstractly conceive of intellect. Of these powers it is bereft.
Therefore, these powers are peculiar to man, and it is made evident
that in the human kingdom there is a reality of which the animal is
lacking. 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 laws 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
+P259{~
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, "And God said, Let us make man
in our image, after our likeness." The spirit of man alone penetrates
the realities of God and partakes of the divine bounties.
This great power must evidently be differentiated from the
physical body or temple in which it is manifested. Observe and
understand how this human body changes; nevertheless, the spirit
of man remains ever in the same condition. For instance, the body
sometimes grows weak, it becomes strong or stout, sometimes it
grows smaller or may be dismembered, but there is no effect upon
the spirit. The eye may become blind, the foot may be amputated,
but no imperfection afflicts the spirit. This is proof that the spirit of
man is distinct from his body. Defects in the body or its members
do not imply defects in the spirit. This leads to the accurate conclusion
that if the whole body should be subjected to a radical change,
the spirit will survive that change; that even if the body of man is
destroyed and becomes nonexistent, the spirit of man remains unaffected.
For the spirit of man is everlasting. Sometimes the body
sleeps, the eyes do not see, the ears do not hear, the members cease
to act, every function is as inactive as death; nevertheless, the spirit
sees, hears and soars on high. For it is possessed of these faculties
which operate without the instrumentality of the body. In the world
of thought it sees without eyes, hears without ears and travels
without the motion of foot. Without physical force it exercises
every function. This makes it evident that during sleep the spirit is
alive though the body is as dead. In the world of dreams the body
becomes absolutely passive, but the spirit still functions actively,
possessed of all susceptibilities. This leads to the conclusion that
the life of the spirit is neither conditional nor dependent upon the life
of the body. At most it can be said that the body is a mere garment
utilized by the spirit. If that garment be destroyed, the wearer is not
affected but is, in fact, protected.
Furthermore, all phenomena are subject to changes from one
condition to another, and the revolution caused by this transformation
produces a form of nonexistence. For instance, when a man is
transformed from the human kingdom to the mineral, we say that
he is dead, for he has relinquished the physical form of man and assumed
the condition of the mineral substances. This transformation
+P260{~
or transmutation is called death. Therefore, it follows that no
phenomenal organism can be possessed of two forms at the same
time. If an object or phenomenon presents a triangular shape, it
cannot simultaneously possess the shape of a square. If it is spherical,
it cannot at the same time be pentagonal or hexagonal. In order
to assume any given figure or form it must relinquish its previous
shape or dimension. Thus the triangular must be abandoned to assume
the square; the square must change to become a pentagon.
These transformations or changes from one condition to another
are equivalent to death. But the reality of man, the human spirit, is
simultaneously possessed of all forms and figures without being
bereft of any of them. It does not require transformation from one
concept to another. Were it to be bereft of one or all figures, we
would then say it has been transferred to another, and this would be
equivalent to death. But as the human spirit possesses all the
figures simultaneously, it has no transformation or death.
Again, according to natural philosophy it is an assured fact that
single or simple elements are indestructible. As nature is indestructible,
every simple element of nature is lasting and permanent.
Death and annihilation affect only compounds and compositions.
That is to say, compositions are destructible. When decomposition
takes place, death occurs. For example, certain single
elements have combined to make this flower. When this combination
is disintegrated, this composition decomposed, the flower dies
as an organism of the vegetable kingdom. But the single elements
of which this flower is composed do not suffer death, for all single
elements are permanent, everlasting and not subject to destruction.
They are indestructible because they are single and not compound.
Thus they cannot disintegrate nor become separated in their component
atoms but are single, simple and, therefore, everlasting.
If an elementary substance is possessed of immortality, how can
the human spirit or reality, which is wholly above combination and
composition, be destroyed? Nay, rather, that spirit, which is all in
all, is a unit and not a compound. Its destruction, therefore, is not
possible. The spirit of man transcends the qualities and attributes
of any natural element. It is greater in attributes than gold, silver or
iron, which are single elements and indestructible. As they are free
from destruction and qualified with permanence, how much more
so is the human spirit free and immortal. How will that ever be destroyed?
This is a subject of great importance. There are innumerable
proofs in support of it. I hope we may continue it at another
time.
Before we leave, I desire to offer a prayer in behalf of Miss
+P261{~
Farmer; for, verily, she has been the founder of this organization,
the source of this loving fellowship and assemblage.
O Thou kind God! Encircle these servants with the glances of
Thy providence. Set aglow the hearts of this assemblage with the
fire of Thy love. Illumine these faces with the light of heaven.
Enlighten these hearts with the light of the most great guidance.
O God! The clouds of superstitions have covered the horizons of
the hearts. O Lord! Dispel these clouds so that the lights of the Sun
of Reality may shine. O Lord! Illumine our eyes so that we may
behold Thy light. O Lord! Attune our ears so that we may hear the
call of the Supreme Concourse. O Lord! Render our tongues eloquent
so that we may become engaged in Thy commemoration.
O Lord! Sanctify and purify the hearts so that the effulgence of Thy
love may shine therein.
O Thou kind Lord! Bestow quick recovery through Thy power
and bounty upon the founder of this Association. O Lord! This
woman has served Thee, has turned her face toward Thy Kingdom
and has established these conferences in order that reality might be
investigated and the light of reality shine.
O Lord! Be Thou ever her support. O Lord! Be Thou ever her
comforter. O Lord! Bestow upon her quick healing. Verily, Thou
art the Clement. Verily, Thou art the Merciful. Verily, Thou art
the Generous.
17 August 1912 2
Talk at Green Acre
Eliot, Maine
Notes by Edna McKinney
The physical beauty of this place is very wonderful. We hope that
a spiritual charm may surround and halo it; then its beauty will be
perfect. There is a spiritual atmosphere manifest here particularly
at sunset.
In cities like New York the people are submerged in the sea of
materialism. Their sensibilities are attuned to material forces, their
perceptions purely physical. The animal energies predominate in
their activities; all their thoughts are directed to material things;
day and night they are devoted to the attractions of this world,
without aspiration beyond the life that is vanishing and mortal. In
schools and temples of learning knowledge of the sciences acquired
is based upon material observations only; there is no
+P262{~
realization of Divinity in their methods and conclusions--all have
reference to the world of matter. They are not interested in attaining
knowledge of the mysteries of God or understanding the secrets
of the heavenly Kingdom; what they acquire is based altogether
upon visible and tangible evidences. Beyond these evidences they
are without susceptibilities; they have no idea of the world of inner
significances and are utterly out of touch with God, considering
this an indication of reasonable attitude and philosophical judgement
whereof they are self-sufficient and proud.
As a matter of fact, this supposed excellence is possessed in its
superlative degree by the animals. The animals are without knowledge
of God; so to speak, they are deniers of Divinity and understand
nothing of the Kingdom and its heavenly mysteries. As deniers
of the Kingdom, they are utterly ignorant of spiritual things
and uninformed of the supernatural world. Therefore, if it be a
perfection and virtue to be without knowledge of God and His
Kingdom, the animals have attained the highest degree of excellence
and proficiency. Then the donkey is the greatest scientist and
the cow an accomplished naturalist, for they have obtained what
they know without schooling and years of laborious study in colleges,
trusting implicitly to the evidence of the senses and relying
solely upon intuitive virtues. The cow, for instance, is a lover of
the visible and a believer in the tangible, contented and happy
when pasture is plenty, perfectly serene, a blissful exponent of the
transcendental school of philosophy. Such is the status of the
material philosophers, who glory in sharing the condition of the
cow, imagining themselves in a lofty station. Reflect upon their
ignorance and blindness.
Nay, rather, the virtue of man is this: that he can investigate the
ideals of the Kingdom and attain knowledge which is denied the
animal in its limitation. The station of man is this: that he has the
power to attain those ideals and thereby differentiate and consciously
distinguish himself an infinite degree above the kingdoms
of existence below him.
The station of man is great, very great. God has created man
after His own image and likeness. He has endowed him with a
mighty power which is capable of discovering the mysteries of
phenomena. Through its use man is able to arrive at ideal conclusions
instead of being restricted to the mere plane of sense impressions.
As he possesses sense endowment in common with the
animals, it is evident that he is distinguished above them by his
conscious power of penetrating abstract realities. He acquires divine
wisdom; he searches out the mysteries of creation; he witnesses
+P263{~
the radiance of omnipotence; he attains the second birth--
that is to say, he is born out of the material world just as he is born
of the mother; he attains to everlasting life; he draws nearer to
God; his heart is replete with the love of God. This is the foundation
of the world of humanity; this is the image and likeness of
God; this is the reality of man; otherwise, he is an animal. Verily,
God has created the animal in the image and likeness of man, for
though man outwardly is human, yet in nature he possesses animal
tendencies.
You must endeavor to understand the mysteries of God, attain
the ideal knowledge and arrive at the station of vision, acquiring
directly from the Sun of Reality and receiving a destined portion
from the ancient bestowal of God.
17 August 1912 3
Talk at Green Acre
Eliot, Maine
Notes by Edna McKinney
Although the body was weak and not fitted to undergo the vicissitudes
of crossing the Atlantic, yet love assisted us, and we came
here. At certain times the spirit must assist the body. We cannot
accomplish really great things through physical force alone; the
spirit must fortify our bodily strength. For example, the body of
man may be able to withstand the ordeal of imprisonment for ten or
fifteen years under temperate conditions of climate and restful
physical routine. During our imprisonment in &Akka means of
comfort were lacking, troubles and persecutions of all kinds surrounded
us, yet notwithstanding such distressful conditions, we
were able to endure these trials for forty years. The climate was
very bad, necessities and conveniences of life were denied us, yet
we endured this narrow prison forty years. What was the reason?
The spirit was strengthening and resuscitating the body constantly.
We lived through this long, difficult period in the utmost love and
heavenly servitude. The spirit must assist the body under certain
conditions which surround us, because the body of itself cannot
endure the extreme strain of such hardships.
The human body is in reality very weak; there is no physical
body more delicately constituted. One mosquito will distress it; the
smallest quantity of poison will destroy it; if respiration ceases
for a moment, it will die. What instrument could be weaker and
+P264{~
more delicate? A blade of grass severed from the root may live an
hour, whereas a human body deprived of its forces may die in one
minute. But in the proportion that the human body is weak, the
spirit of man is strong. It can control natural phenomena; it is a
supernatural power which transcends all contingent beings. It has
immortal life, which nothing can destroy or pervert. If all the kingdoms
of life arise against the immortal spirit of man and seek its destruction,
this immortal spirit, singly and alone, can withstand
their attacks in fearless firmness and resolution because it is indestructible
and empowered with supreme natural virtues. For this
reason we say that the spirit of man can penetrate and discover the
realities of all things, can solve the secrets and mysteries of all
created objects. While living upon the earth, it discovers the stars
and their satellites; it travels underground, finds the metals in their
hidden depths and unlocks the secrets of geological ages. It can
cross the abysses of interstellar space and discover the motion of
inconceivably distant suns. How wonderful it is! It can attain to the
Kingdom of God. It can penetrate the mysteries of the divine
Kingdom and attain to everlasting life. It receives illumination
from the light of God and reflects it to the whole universe. How
wonderful it is! How powerful the spirit of man, while his body is
so weak! If the susceptibilities of the spirit control him, there is no
created being more heroic, more undaunted than man; but if physical
forces dominate, you cannot find a more cowardly or fearful
object because the body is so weak and incapable. Therefore, it is
divinely intended that the spiritual susceptibilities of man should
gain precedence and overrule his physical forces. In this way he
becomes fitted to dominate the human world by his nobility and
stand forth fearless and free, endowed with the attributes of eternal
life.
17 August 1912 4
Talk at Green Acre
Eliot, Maine
Notes by Edna McKinney
Are you all well and happy? This is a delightful spot; the scenery is
beautiful, and an atmosphere of spirituality haloes everything. In
the future, God willing, Green Acre shall become a great center,
the cause of the unity of the world of humanity, the cause of uniting
hearts and binding together the East and the West. This is my hope.
Tonight I wish to speak upon the oneness of the world of humanity.
+P265{~
This is one of the important subjects of the present period.
If the oneness of the human world were established, all the differences
which separate mankind would be eradicated. Strife and
warfare would cease, and the world of humanity would find repose.
Universal peace would be promoted, and the East and West
would be conjoined in a strong bond. All men would be sheltered
beneath one tabernacle. Native lands would become one; races and
religions would be unified. The people of the world would live together
in harmony, and their well-being would be assured.
From the beginning of human history down to the present time
the various religions of the world have anathematized and accused
each other of falsity. Each religion has considered the others bereft
of the face of God, deprived of His mercy and in the direct line of
divine wrath. Therefore, they have shunned each other most
rigidly, exercising mutual animosity and rancor. Consider the record
of religious warfare, the battles between nations, the
bloodshed and destruction in the name of religion. One of the
greatest religious wars, the Crusades, extended over a period of
two hundred years. In this succession of great campaigns the western
crusaders were constantly invading the Orient, bent upon recovering
the Holy City from the hands of the Islamic people. Army
after army raised in Europe poured its fanatical legions into the
East. The kings of European nations personally led these
Crusades, killing and shedding the blood of the Orientals. During
this period of two hundred years the East and West were in a state
of violence and commotion. Sometimes the crusaders were successful,
killing, pillaging and taking captive the Muslim people;
sometimes the Muslims were victorious, inflicting bloodshed,
death and ruin in turn upon the invaders. So they continued for two
centuries, alternately fighting with fury and relaxing from weakness,
until the European religionists withdrew from the East,
leaving ashes of desolation behind them and finding their own nations
in a condition of turbulence and upheaval. Hundreds of
thousands of human beings were killed and untold wealth wasted
in this fruitless religious warfare. How many fathers mourned the
loss of their sons! How many mothers and wives lamented the absence
of their dear ones! Yet this was only one of the "holy" wars.
Consider and reflect.
Religious wars have been many. Nine hundred thousand martyrs
to the Protestant cause was the record of conflict and difference
between that sect of Christians and the Catholics. Consult history
and confirm this. How many languished in prisons! How merciless
the treatment of captives! All in the name of religion! Consider and
+P266{~
estimate the outcome of other wars between the people and sects of
religious belief.
From the beginning of human history down to this time the
world of humanity has not enjoyed a day of absolute rest and relaxation
from conflict and strife. Most of the wars have been caused by
religious prejudice, fanaticism and sectarian hatred. Religionists
have anathematized religionists, each considering the other as deprived
of the mercy of God, abiding in gross darkness and the children
of Satan. For example, the Christians and Muslims considered
the Jews satanic and the enemies of God. Therefore, they
cursed and persecuted them. Great numbers of Jews were killed,
their houses burned and pillaged, their children carried into captivity.
The Jews in turn regarded the Christians as infidels and the
Muslims as enemies and destroyers of the law of Moses. Therefore,
they call down vengeance upon them and curse them even to
this day.
Consider what injuries, ordeals and calamities have been
inflicted upon mankind since the beginning of history. Every city,
country, nation and people has been subjected to the destruction
and havoc of war. Each one of the divine religions considers itself
as belonging to a goodly and blessed tree, the tree of the Merciful,
and all other religious systems as belonging to a tree of evil, the
tree of Satan. For this reason they heap execration and abuse upon
each other. This is clearly apparent in books of historical record
and prevailed until the time of the appearance of &Baha'u'llah.
When the light of &Baha'u'llah dawned from the East, He proclaimed
the promise of the oneness of humanity. He addressed all
mankind, saying, "Ye are all the fruits of one tree. There are not
two trees: one a tree of divine mercy, the other the tree of Satan."
Again He said, "Ye are all the fruits of one tree, the leaves of one
branch." This was His announcement; this was His promise of the
oneness of the world of humanity. Anathema and execration were
utterly abrogated. He said, "It is not becoming in man to curse another;
it is not befitting that man should attribute darkness to another;
it is not meet that one human being should consider another
human being as bad; nay, rather, all mankind are the servants of
one God; God is the Father of all; there is not a single exception to
that law. There are no people of Satan; all belong to the Merciful.
There is no darkness; all is light. All are the servants of God, and
man must love humanity from his heart. He must, verily, behold
humanity as submerged in the divine mercy."
&Baha'u'llah has made no exception to this rule. He said that
among mankind there may be those who are ignorant; they must be
+P267{~
trained. Some are sick; they must be treated. Some are immature;
they must be helped to attain maturity. In other respects humanity
is submerged in the ocean of divine mercy. God is the Father of all.
He educates, provides for and loves all; for they are His servants
and His creation. Surely the Creator loves His creatures. It would
be impossible to find an artist who does not love his own production.
Have you ever seen a man who did not love his own actions?
Even though they be bad actions, he loves them. How ignorant,
therefore, the thought that God, Who created man, educated and
nurtured him, surrounded him with all blessings, made the sun and
all phenomenal existence for his benefit, bestowed upon him tenderness
and kindness and then did not love him. This is palpable
ignorance, for no matter to what religion a man belongs, even
though he be an atheist or materialist, nevertheless, God nurtures
him, bestows His kindness and sheds upon him His light. How
then can we believe God is wrathful and unloving? How can we
even imagine this, when as a matter of fact we are witnesses of the
tenderness and mercy of God upon every hand? All about us we
behold manifestations of the love of God. If, therefore, God be
loving, what should we do? We have nothing else to do but to
emulate Him. Just as God loves all and is kind to all, so must we
really love and be kind to everybody. We must consider none bad,
none worthy of detestation, no one as an enemy. We must love all;
nay, we must consider everyone as related to us, for all are the servants
of one God. All are under the instructions of one Educator.
We must strive day and night that love and amity may increase,
that this bond of unity may be strengthened, that joy and happiness
may more and more prevail, that in unity and solidarity all mankind
may gather beneath the shadow of God, that people may turn
to God for their sustenance, finding in Him the life that is everlasting.
Thus may they be confirmed in the Kingdom of God and live
forever through His grace and bounty.
&Baha'u'llah has clearly said in His Tablets that if you have an
enemy, consider him not as an enemy. Do not simply be long-suffering;
nay, rather, love him. Your treatment of him should be
that which is becoming to lovers. Do not even say that he is your
enemy. Do not see any enemies. Though he be your murderer, see
no enemy. Look upon him with the eye of friendship. Be mindful
that you do not consider him as an enemy and simply tolerate him,
for that is but stratagem and hypocrisy. To consider a man your
enemy and love him is hypocrisy. This is not becoming of any
soul. You must behold him as a friend. You must treat him well.
This is right.
+P268{~
We return to the subject. When we observe the phenomena of
the universe, we realize that the axis around which life revolves is
love, while the axis around which death and destruction revolve is
animosity and hatred. Let us view the mineral kingdom. Here we
see that if attraction did not exist between the atoms, the composite
substance of matter would not be possible. Every existent phenomenon
is composed of elements and cellular particles. This is
scientifically true and correct. If attraction did not exist between
the elements and among the cellular particles, the composition of
that phenomenon would never have been possible. For instance,
the stone is an existent phenomenon, a composition of elements. A
bond of attraction has brought them together, and through this
cohesion of ingredients this petrous object has been formed. This
stone is the lowest degree of phenomena, but nevertheless within it
a power of attraction is manifest without which the stone could not
exist. This power of attraction in the mineral world is love, the only
expression of love the stone can manifest.
Look now upon the next highest stage of life, the vegetable
kingdom. Here we see that the plant is the result of cohesion among
various elements, just as the mineral is in its kingdom; but, furthermore,
the plant has the power of absorption from the earth.
This is a higher degree of attraction which differentiates the plant
from the mineral. In the kingdom of the vegetable this is an expression
of love, the highest capacity of expression the vegetable possesses.
By this power of attraction, or augmentation, the plant
grows day by day. Therefore, in this kingdom, also, love is the
cause of life. If repulsion existed among the elements instead of
attraction, the result would be disintegration, destruction and
nonexistence. Because cohesion exists among the elements and
cellular attraction is manifest, the plant appears. When this attraction
is dispelled and the ingredients separate, the plant ceases to
exist.
Then we come to the animal world, which is still higher in degree
than the vegetable kingdom. In it the power of love makes itself
still more manifest. The light of love is more resplendent in the
animal kingdom because the power of attraction whereby elements
cohere and cellular atoms commingle now reveals itself in certain
emotions and sensibilities which produce instinctive fellowship
and association. The animals are imbued with kindness and affinity
which manifests itself among those of the same species.
Finally, we reach the kingdom of man. Here we find that all the
degrees of the mineral, vegetable and animal expressions of love
are present plus unmistakable attractions of consciousness. That is
+P269{~
to say, man is the possessor of a degree of attraction which is conscious
and spiritual. Here is an immeasurable advance. In the
human kingdom spiritual susceptibilities come into view, love
exercises its superlative degree, and this is the cause of human life.
The proof is clear that in all degrees and kingdoms unity and
agreement, love and fellowship are the cause of life, whereas dissension,
animosity and separation are ever conducive to
death. Therefore, we must strive with life and soul in order that day
by day unity and agreement may be increased among mankind and
that love and affinity may become more resplendently glorious and
manifest. In the animal kingdom you will observe that domestic
species live together in the utmost fellowship. See how sociable
and friendly sheep gather together in a flock. Look at the doves and
other domestic birds. There is no partisanship among them, no
separation due to notions of patriotism. They live together in the
utmost love and unity, flying, feeding, associating. Ferocious
animals--beasts of prey such as the wolf, bear, tiger and
hyena--are never amicable and do not associate together. They
attack one another. Whenever they meet, they fight. Three wolves
are never seen associating happily. If you see them together, it is
with some ferocious intent. They are like selfish, brutal men who
are inimical, cursing and killing each other. Better that man should
resemble the domestic animals than the ferocious beasts of prey,
for in the estimation of God love is acceptable, whereas hatred and
animosity are rejected. Why should we act contrary to the good
pleasure of God? Why should we be as ferocious animals, constantly
shedding blood, pillaging and destroying? Because we belong
to one race or family of humankind, why should we consider
all others bad and inferior, deserving of death, pillage and
invasion--people of darkness, worthy of hatred and detestation by
God? Why does man show forth such attitude and actions toward
his fellowman? We see that God is kind to all. Just as He loves us,
He loves all others; just as He provides for us, He provides for the
rest. He nurtures and trains all with equal solicitude.
God is great! God is kind! He does not behold human
shortcomings; He does not regard human weaknesses. Man is a
creature of His mercy, and to His mercy He summons all. Why
then should we despise or detest His creatures because this one is a
Jew, another a Buddhist or Zoroastrian and so on? This is ignorance,
for the oneness of humanity as servants of God is an assured
and certain fact.
&Baha'u'llah has proclaimed the promise of the oneness of humanity.
Therefore, we must exercise the utmost love toward each
+P270{~
other. We must be loving to all the people of the world. We must
not consider any people the people of Satan, but know and recognize
all as the servants of the one God. At most it is this: Some do
not know; they must be guided and trained. They must be taught to
love their fellow creatures and be encouraged in the acquisition of
virtues. Some are ignorant; they must be informed. Some are as
children, undeveloped; they must be helped to reach maturity.
Some are ailing, their moral condition is unhealthy; they must be
treated until their morals are purified. But the sick man is not to be
hated because he is sick, the child must not be shunned because he
is a child, the ignorant one is not to be despised because he lacks
knowledge. They must all be treated, educated, trained and assisted
in love. Everything must be done in order that humanity may
live under the shadow of God in the utmost security, enjoying happiness
in its highest degree.
17 August 1912 5
Talk at Green Acre
Eliot, Maine
Notes by Edna McKinney
The worlds of God are in perfect harmony and correspondence one
with another. Each world in this limitless universe is, as it were, a
mirror reflecting the history and nature of all the rest. The physical
universe is, likewise, in perfect correspondence with the spiritual
or divine realm. The world of matter is an outer expression or facsimile
of the inner kingdom of spirit. The world of minds corresponds
with the world of hearts.
If we look reflectively upon the material world, we realize that
all outer phenomena are dependent upon the sun. Without the sun
the phenomenal world would be in a state of utter darkness and devoid
of life. All earthly creation--whether mineral, vegetable,
animal or human--is dependent upon the heat, light and splendor
of the great central solar body for training and development. Were
it not for the solar heat and sunlight, no minerals would have been
formed, no vegetable, animal and human organisms would or could
have become existent. It is clearly evident, therefore, that the sun
is the source of life to all earthly and outer phenomena.
In the inner world, the world of the Kingdom, the Sun of Reality
is the Trainer and Educator of minds, souls and spirits. Were it not
for the effulgent rays of the Sun of Reality, they would be deprived
+P271{~
of growth and development; nay, rather, they would be nonexistent.
For just as the physical sun is the trainer of all outer and
phenomenal forms of being through the radiation of its light and
heat, so the radiation of the light and heat of the Sun of Reality
gives growth, education and evolution to minds, souls and spirits
toward the station of perfection.
Christ was the Sun of Reality which shone from the heavenly
horizon of Christianity, training, protecting, confirming minds,
souls and spirits until they came into harmony with the divine
Kingdom and attained capacity for descent of the infinite bounties
of God. Were it not for the appearance of His splendor, they would
have remained in the darkness of imperfection and remoteness
from God. But because that Sun of Reality shone forth and flooded
its light into the world of minds, souls and spirits, they became
radiant. He conferred a new and eternal life upon them.
When the phenomenal sun appears from the vernal point of
dawning in the zodiac, a wondrous and vibrant commotion is set up
in the body of the earthly world. The withered trees are quickened
with animation, the black soil becomes verdant with new growth,
fresh and fragrant flowers bloom, the world of dust is refreshed,
renewed life forces surge through the veins of every animate being,
and a new springtime carpets the meadows, plains, mountains and
valleys with wondrous forms of life. That which was dead and desolate
is revived and resuscitated; that which was withered, faded
and stricken is transformed by the spirit of a new creation. In the
same way the Sun of Reality, when it illumines the horizon of the
inner world, animates, vivifies and quickens with a divine and
wonderful power. The trees of human minds clothe themselves in
new and verdant robes, putting on leaves and blossoms and bearing
spiritual fruits of the heavenly glad tidings. Then fragrant flowers
of inner significances appear from the soil of human souls, and the
whole being of man awakens to a new and divine activity. This is
the growth and development of the inner world through the effulgent
light of divine guidance and the heat of the fire of the love of
God.
The physical sun has its rising and its setting. The earthly world
has its day and its night. After each sunset there is a sunrise and the
coming of a new dawn. The Sun of Reality, likewise, has its rising
and setting. There is a day and a night in the world of spirituality.
After each departure there is a return and the dawning light of a
new day.
Furthermore, the reality of Divinity is characterized by certain
names and attributes. Among these names are Creator, Resuscitator,
+P272{~
Provider, the All-Present, Almighty, Omniscient and
Giver. These names and attributes of Divinity are eternal and not
accidental. This is a very subtle point which demands close attention.
Their existence is proved and necessitated by the appearance
of phenomena. For example, Creator presupposes creation, Resuscitator
implies resuscitation, Provider necessitates provision;
otherwise, these would be empty and impossible names. Merciful
evidences an object upon which mercy is bestowed. If mercy were
not manifest, this attribute of God would not be realized. The name
Lord proves the existence of subjects over whom sovereignty is
exercised. The name Omniscient demands the objects of all-knowing.
Unless these objects existed, omniscience would be
meaningless and without function. The name the Wise necessitates
objects for the exercise of wisdom; and unless wisdom comprehended
them, this name would be inconceivable. Therefore,
the divine names and attributes presuppose the existence of
phenomena implied by those names and attributes. And vice
versa--the sovereignty of God is proved and established through
their verity and being.
Reflect then carefully that the sovereignty of God is not accidental
but everlasting and eternal, and that it necessitates the existence
of phenomenal being. Kingship necessitates a kingdom, an
army, a treasury, subjects, a court and ministers. How could there
be a king without subjects, dominion and wealth? Otherwise, anybody
could claim to be a king. "Where is your army?" "I do not
need one." "Where is your country?" "It is unnecessary. I am a
king without a kingdom, without army, subjects or sovereignty."
Is this possible?
Therefore, divine sovereignty necessitates a creation over
which its dominion is exercised. There must be evidences of sovereignty.
If we try to conceive of a time when creation was nonexistent,
when there were no subjects or creatures under divine
dominion and control, Divinity itself would disappear; there would
be a cessation of the bounty of God, just as the kingship and favor
of an earthly monarch would disappear if his kingdom did not
exist. The sovereignty of God is eternal. There has been no beginning;
there will be no end. This is as evident as the sun at midday,
even to one endowed with limited reason.
When we consider the phenomenal sun, we see that its heat and
light are continuous. There is no cessation to the solar bounty. If
the sun at any time were without light or heat, it would not be the
sun. How do we recognize the sun? Through its heat and effulgence.
+P273{~
If it be deprived of its rays and heat, it is no longer a sun;
it is merely a dark globe or sphere in the heavens. The bounties of
the sun must be perpetual in order that it may be qualified as a solar
center of energy, illumination and attraction.
Likewise, the divine bounties of the Sun of Reality are perpetual.
Its light is forever shining. Its love is forever radiating. Its
bounty never ceases. It could not be said that the power and effulgence
of God was ever subject to cessation. It could not be
claimed that the divinity of the Almighty One had come to an end.
For the divinity of God is eternal. Therefore, the divine bounties--
whether phenomenal and accidental or spiritual and ideal--
are perpetual. But the people of religion are of two kinds: Some
worship the sun, and some adore the dawning points from which
the sun rises. For instance, the Jews adore the Mosaic point of
dawning, the Zoroastrians that of Zoroaster. The people of Abraham
turned to the point of rising in Abraham. When the Sun of
Reality transferred its illumination from the Abrahamic to the
Mosaic point of dawning, the people of Abraham denied its appearance
because they were turning toward the point and not to the
Sun of Reality itself. When that Sun of Reality with its divine bestowal,
its heavenly glow and effulgence transferred to the Messianic
point of rising, the Jews denied its appearance in Jesus, for
they were not worshipers of the Sun itself but adored its rising in
Moses. Had they been worshipers of the Sun of Reality, they
would have turned to Christ instead of denying Him as the Messiah.
What was the reason of this deprivation? It was simply because
they were imitating fathers and ancestors in forms of belief instead
of turning toward the Sun of Divinity. For this reason they were
deprived of the bounty which dawned in the Messianic dayspring.
Holding tenaciously to the former dawning point, they still remain
in this position of deprivation. Consider the people and nations of
the earth today and observe this same tenacious allegiance to ancestral
belief. He whose father was a Zoroastrian is a Zoroastrian.
He whose father was a Buddhist remains a Buddhist. The son of a
Muslim continues a Muslim, and so on throughout. Why is this?
Because they are slaves and captives of mere imitation. They have
not investigated the reality of religion and arrived at its fundamentals
and conclusions. The Jew, for instance, has not proved the validity
of Moses by investigating reality. He is a Jew because his
father was a Jew. He imitates the forms and belief of his fathers and
ancestors. There is no thought or mention of reality. And so it is
+P274{~
with the other peoples of religion. This is the purpose of our statement
that they worship the dawning point rather than the Sun of
Reality itself.
If in the day of Jesus Christ the Jews had forsaken imitation and
investigated reality, they would assuredly have believed in and accepted
Him, for the Messianic effulgence was far greater than the
Mosaic. The Sun of Reality, when it appeared from the dawning
point of Christ, was as the midsummer sun in brilliancy and
beauty.
Now, therefore, we must be admonished and realize that mere
imitation of fathers and ancestors is fruitless. Nay, rather, we must
exert ourselves to the utmost in investigating and turning toward
the Sun of Reality, no matter from what dayspring or dawning
point it may appear. The phenomenal sun is one sun. If tomorrow it
should rise in the West, it is the same sun. We cannot say, "This is
not the sun because it has appeared in the West." For East and
West are but earthly and imaginary directions. In the station of the
sun there is neither East nor West. It is ever shining from its place
in the heavens. In the focal point of the solar circle there is no rising,
no setting. Therefore, sunrise and sunset have relation to
earthly observation and not to the luminary itself. Nay, rather,
night in the solar orb is inconceivable. In that center of effulgence,
constant light and illumination prevail. Its risings and settings are,
therefore, only apparent and not actual. They have relation to our
earthly point of view. We could not consider it the sun if there were
a cessation of its light, heat and splendor. To do so would be equivalent
to calling a black stone a diamond. This would be meaningless.
If a man is a miser and you call him generous, it will produce
no change in him.
The purport of this is that God is almighty, but His greatness
cannot be brought within the grasp of human limitation. We cannot
limit God to a boundary. Man is limited, but the world of Divinity
is unlimited. Prescribing limitation to God is human ignorance.
God is the Ancient, the Almighty; His attributes are infinite. He is
God because His light, His sovereignty, is infinite. If He can be
limited to human ideas, He is not God. Strange it is that, notwithstanding
these are self-evident truths, man continues to build
walls and fences of limitation about God, about Divinity so glorious,
illimitable, boundless. Consider the endless phenomena of
His creation. They are infinite; the universe is infinite. Who shall
declare its height, its depth and length? It is absolutely infinite.
How could an almighty sovereignty, a Divinity so wondrous, be
brought within the limitations of faulty human minds even as to
+P275{~
terms and definition? Shall we then say that God has performed a
certain thing and He will never be able to perform it again? That the
Sun of His effulgence once shone upon the world but now has set
forever? That His mercy, His grace, His bounty once descended
but now have ceased? Is this possible? No! We can never say nor
believe with truth that His Manifestation, the adored verity, the
Sun of Reality, shall cease to shine upon the world.
O God! Thou Who art kind. Verily, certain souls have gathered
in this meeting turning to Thee with their hearts and spirits. They
are seeking the everlasting bounty. They are in need of Thine infinite
mercy.
O Lord! Remove the veils from their eyes, and dispel the darkness
of ignorance. Confer upon them the light of knowledge and
wisdom. Illumine these contrite hearts with the radiance of the Sun
of Reality. Make these eyes perceptive through witnessing the
lights of Thy sovereignty. Suffer these spirits to rejoice through the
great glad tidings, and receive these souls into Thy supreme Kingdom.
O Lord! Verily, we are weak; make us mighty. We are poor; assist
us from the treasury of Thy munificence. We are dead; resuscitate
us through the breath of the Holy Spirit. We lack patience in
tests and in long-suffering; permit us to attain the lights of oneness.
O Lord! Make this assemblage the cause of upraising the standard
of the oneness of the world of humanity, and confirm these
souls so that they may become the promoters of international
peace.
O Lord! Verily, the people are veiled and in a state of contention
with each other, shedding the blood and destroying the possessions
of each other. Throughout the world there is war and conflict. In
every direction there is strife, bloodshed and ferocity.
O Lord! Guide human souls in order that they may turn away
from warfare and battle, that they may become loving and kind to
each other, that they may enter into affiliation and serve the oneness
and solidarity of humanity.
O Lord! The horizons of the world are darkened by this dissension.
O God! Illumine them, and through the lights of Thy love let
the hearts become radiant. Through the blessing of Thy bestowal
resuscitate the spirits until every soul shall perceive and act in accordance
with Thy teachings. Thou art the Almighty. Thou art the
Omniscient. Thou art the Seer. O Lord, be compassionate to all.
+P276{~
TALKS &ABDU'L-BAHA DELIVERED
IN BOSTON AND MALDEN
25 August 1912
Talk at the New Thought Forum
Metaphysical Club
Boston, Massachusetts
Notes by Edna McKinney
O Thou kind God! In the utmost state of humility and submission
do we entreat and supplicate at Thy threshold, seeking Thine endless
confirmations and illimitable assistance. O Thou Lord! Regenerate
these souls, and confer upon them a new life. Animate the
spirits, inform the hearts, open the eyes, and make the ears attentive.
From Thine ancient treasury confer a new being and animus,
and from Thy preexistent abode assist them to attain to new
confirmations.
O God! Verily, the world is in need of reformation. Bestow
upon it a new existence. Give it newness of thoughts, and reveal
unto it heavenly sciences. Breathe into it a fresh spirit, and grant
unto it a holier and higher purpose.
O God! Verily, Thou hast made this century radiant, and in it
Thou hast manifested Thy merciful effulgence. Thou hast effaced
the darkness of superstitions and permitted the light of assurance to
shine. O God! Grant that these servants may be acceptable at Thy
threshold. Reveal a new heaven, and spread out a new earth for
habitation. Let a new Jerusalem descend from on high. Bestow
new thoughts, new life upon mankind. Endow souls with new perceptions,
and confer upon them new virtues. Verily, Thou art the
Almighty, the Powerful. Thou art the Giver, the Generous.
It is easy to bring human bodies under control. A king can bring
under his rule and authority the bodies of his subjects throughout a
whole country. In former centuries kings and rulers have absolutely
dominated millions of men and have been thereby enabled to
carry out whatsoever they desire. If they willed to bestow happiness
and peace, they could do so; and if they determined to inflict
suffering and discomfort, they were equally capable. If they desired
to send men to the field of battle, none could oppose their
authority; and if they decreed their kingdoms should enjoy the bliss
and serenity of immunity from war, this condition prevailed. In a
word, kings and rulers have been able to control millions of human
+P277{~
beings and have exercised that dominion with the utmost despotism
and tyranny.
The point is this: that to gain control over physical bodies is an
extremely easy matter, but to bring spirits within the bonds of serenity
is a most arduous undertaking. This is not the work of everybody.
It necessitates a divine and holy potency, the potency of inspiration,
the power of the Holy Spirit. For example, Christ was
capable of leading spirits into that abode of serenity. He was capable
of guiding hearts into that haven of rest. From the day of His
manifestation to the present time He has been resuscitating hearts
and quickening spirits. He has exercised that vivifying influence in
the realm of hearts and spirits; therefore, His resuscitating is everlasting.
In this century of the latter times &Baha'u'llah has appeared and
so resuscitated spirits that they have manifested powers more than
human. Thousands of His followers have given their lives; and
while under the sword, shedding their blood, they have proclaimed,
"&Ya &Baha'u'l-Abha!" Such resuscitation is impossible
except through a heavenly potency, a supernatural power, the divine
power of the Holy Spirit. Through a natural and mere human
power this is impossible. Therefore, the question arises: How is
this resuscitation to be accomplished?
There are certain means for its accomplishment by which mankind
is regenerated and quickened with a new birth. This is the second
birth mentioned in the heavenly Books. Its accomplishment is
through the baptism of the Holy Spirit. The resuscitation or rebirth
of the spirit of man is through the science of the love of God. It is
through the efficacy of the water of life. This life and quickening is
the regeneration of the phenomenal world. After the coming of the
spiritual springtime, the falling of the vernal showers, the shining
of the Sun of Reality, the blowing of the breezes of perfection, all
phenomena become imbued with the life of a new creation and are
reformed in the process of a new genesis. Reflect upon the material
springtime. When winter comes, the trees are leafless, the fields
and meadows withered, the flowers die away into dustheaps; in
prairie, mountain and garden no freshness lingers, no beauty is
visible, no verdure can be seen. Everything is clad in the robe of
death. Wherever you look around, you will find the expression of
death and decay. But when the spring comes, the showers descend,
the sun floods the meadows and plains with light; you will observe
creation clad in a new robe of expression. The showers have made
the meadows green and verdant. The warm breezes have caused
+P278{~
the trees to put on their garments of leaves. They have blossomed
and soon will produce new, fresh and delightful fruits. Everything
appears endowed with a newness of life; a new animus and spirit is
everywhere visible. The spring has resuscitated all phenomena and
has adorned the earth with beauty as it willeth.
Even so is the spiritual springtime when it comes. When the
holy, divine Manifestations or Prophets appear in the world, a
cycle of radiance, an age of mercy dawns. Everything is renewed.
Minds, hearts and all human forces are reformed, perfections are
quickened, sciences, discoveries and investigations are stimulated
afresh, and everything appertaining to the virtues of the human
world is revitalized. Consider this present century of radiance, and
compare it with the past centuries. What a vast difference exists
between them! How minds have developed! How perceptions have
deepened! How discoveries have increased! What great projects
have been accomplished! How many realities have become manifest!
How many mysteries of creation have been probed and
penetrated! What is the cause of this? It is through the efficacy of
the spiritual springtime in which we are living. Day by day the
world attains a new bounty. In this radiant century neither the old
customs nor the old sciences, crafts, laws and regulations have remained.
The old political principles are undergoing change, and a
new body politic is in process of formation. Nevertheless, some
whose thoughts are congealed and whose souls are bereft of the
light of the Sun of Reality seek to arrest this development in the
world of the minds of men. Is this possible?
In the unmistakable and universal reformation we are witnessing,
when outer conditions of humanity are receiving such impetus,
when human life is assuming a new aspect, when sciences
are stimulated afresh, inventions and discoveries increasing, civic
laws undergoing change and moralities evidencing uplift and betterment,
is it possible that spiritual impulses and influences should
not be renewed and reformed? Naturally, new spiritual thoughts
and inclinations must also become manifest. If spirituality be not
renewed, what fruits come from mere physical reformation? For
instance, the body of man may improve, the quality of bone and
sinew may advance, the hand may develop, other limbs and members
may increase in excellence, but if the mind fails to develop, of
what use is the rest? The important factor in human improvement is
the mind. In the world of the mind there must needs be development
and improvement. There must be reformation in the kingdom
of the human spirit; otherwise, no result will be attained from betterment
of the mere physical structure.
+P279{~
In this new year new fruits must be forthcoming, for that is the
provision and intention of spiritual reformation. The renewal of the
leaf is fruitless. From the reformation of bark or branch no fruit
will come forth. The renewal of verdure produces nothing. If there
be no renewal of fruit from the tree, of what avail is the reformation
of bark, blossom, branch and trunk? For a fruitless tree is of no
special value. Similarly, of what avail is the reformation of physical
conditions unless they are concomitant with spiritual reformations?
For the essential reality is the spirit, the foundation is the
spirit, the life of man is due to the spirit; the happiness, the animus,
the radiance, the glory of man--all are due to the spirit; and if in
the spirit no reformation takes place, there will be no result to
human existence.
Therefore, we must strive with life and heart that the material
and physical world may be reformed, human perception become
keener, the merciful effulgence manifest and the radiance of reality
shine. Then the star of love shall appear and the world of humanity
become illumined. The purpose is that the world of existence is dependent
for its progress upon reformation; otherwise, it will be as
dead. Consider: If a new springtime failed to appear, what would
be the effect upon this globe, the earth? Undoubtedly it would become
desolate and life extinct. The earth has need of an annual
coming of spring. It is necessary that a new bounty should be forthcoming.
If it comes not, life would be effaced. In the same way
the world of spirit needs new life, the world of mind necessitates
new animus and development, the world of souls a new bounty, the
world of morality a reformation, the world of divine effulgence
ever new bestowals. Were it not for this replenishment, the life of
the world would become effaced and extinguished. If this room is
not ventilated and the air freshened, respiration will cease after a
length of time. If no rain falls, all life organisms will perish. If new
light does not come, the darkness of death will envelop the earth. If
a new springtime does not arrive, life upon this globe will be obliterated.
Therefore, thoughts must be lofty and ideals uplifted in order
that the world of humanity may become assisted in new conditions
of reform. When this reformation affects every degree, then will
come the very Day of the Lord of which all the prophets have spoken.
That is the Day wherein the whole world will be regenerated.
Consider: Are the laws of past ages applicable to present human
conditions? Evidently they are not. For example, the laws of
former centuries sanctioned despotic forms of government. Are the
laws of despotic control fitted for present-day conditions? How
+P280{~
could they be applied to solve the questions surrounding modern
nations? Similarly, we ask: Would the status of ancient thought,
the crudeness of arts and crafts, the insufficiency of scientific attainment
serve us today? Would the agricultural methods of the ancients
suffice in the twentieth century? Transportation in the former
ages was restricted to conveyance by animals. How would it provide
for human needs today? If modes of transportation had not
been reformed, the teeming millions now upon the earth would die
of starvation. Without the railway and the fast-going steamship,
the world of the present day would be as dead. How could great
cities such as New York and London subsist if dependent upon ancient
means of conveyance? It is also true of other things which
have been reformed in proportion to the needs of the present time.
Had they not been reformed, man could not find subsistence.
If these material tendencies are in such need of reformation,
how much greater the need in the world of the human spirit, the
world of human thought, perception, virtues and bounties! Is it
possible that that need has remained stationary while the world has
been advancing in every other condition and direction? It is impossible.
Therefore, we must invoke and supplicate God and strive with
the utmost effort in order that the world of human existence in all
its degrees may receive a mighty impulse, complete human happiness
be attained and the resuscitation of all spirits and emanations
be realized through the boundless favor of the mercy of God.
26 August 1912 2
Talk at Franklin Square House
Boston, Massachusetts
Notes by Edna McKinney
Among the teachings of &Baha'u'llah is the principle of equality of
man and woman. &Baha'u'llah has said that both belong to humankind
and that in the estimation of God they are equal, for each is the
complement of the other in the divine creative plan. The only distinction
between them in the sight of God is the purity and righteousness
of their deeds and actions, for that one is preferred by
God who is most nearly in the spiritual image and likeness of the
Creator. Throughout the kingdoms of living organisms there is sex
differentiation in function, but no preference or distinction is made
in favor of either male or female. In the animal kingdom individual
+P281{~
sex exists, but rights are equal and without distinction. Likewise,
in the plane or kingdom of the vegetable sex appears, but equality
of function and right is evident. Inasmuch as sex distinction and
preference are not observed in these kingdoms of inferior intelligence,
is it befitting the superior station of man that he should make
such differentiation and estimate, when as a matter of fact there is
no difference indicated in the law of creation?
In ancient times and medieval ages woman was completely subordinated
to man. The cause of this estimate of her inferiority was
her lack of education. A woman's life and intellect were limited to
the household. Glimpses of this may be found even in the Epistles
of Saint Paul. In later centuries the scope and opportunities of a
woman's life broadened and increased. Her mind unfolded and developed;
her perceptions awakened and deepened. The question
concerning her was: Why should a woman be left mentally undeveloped?
Science is praiseworthy--whether investigated by the
intellect of man or woman. So, little by little, woman advanced,
giving increasing evidence of equal capabilities with man--
whether in scientific research, political ability or any other sphere
of human activity. The conclusion is evident that woman has been
outdistanced through lack of education and intellectual facilities. If
given the same educational opportunities or course of study, she
would develop the same capacity and abilities.
There are some who declare that woman is not naturally
endowed or imbued with the same capabilities as man; that she is
intellectually inferior to man, weaker in willpower and lacking his
courage. This theory is completely contradicted by history and
facts of record. Certain women of superlative capacity and determination
have appeared in the world, peers of man in intellect and
equally courageous. Zenobia was the wife of the governor-general
of Athens. Her husband died, and like the Russian Queen,
Catherine, she manifested the highest degree of capability in the
administration of public affairs. The Roman government appointed
her to succeed her husband. Afterward she conquered
Syria, conducted a successful campaign in Egypt and established a
memorable sovereignty. Rome sent an army against her under
direction of distinguished commanders. When the two forces met
in battle, Zenobia arrayed herself in gorgeous apparel, placed the
crown of her kingdom upon her head and rode forth at the head of
her army, defeating the Roman legions so completely that they
were not able to reorganize. The Emperor of Rome himself took
command of the next army of one hundred thousand soldiers and
marched into Syria. At that time Rome was at the zenith of greatness
+P282{~
and was the strongest military power in the world. Zenobia
withdrew with her forces to Palmyra and fortified it to withstand a
siege. After two years the Roman Emperor cut off her supplies,
and she was forced to surrender.
The Romans returned in triumphal procession and pageant to
their own country. They entered Rome in great pomp and splendor,
led by African elephants. After the elephants there were lions,
then tigers, bears and monkeys, and after the monkeys, Zenobia--
barefooted, walking, a chain of gold about her neck and a crown in
her hand, dignified, majestic, queenly and courageous notwithstanding
her downfall and defeat.
Among other noted women of history was Cleopatra, Queen of
Egypt, who held her kingdom against the armies of Rome for a
long time. Catherine, wife of Peter the Great, displayed courage
and military strategy of the very highest order during the war between
Russia and &Muhammad &Pasha. When the cause of Russia
seemed hopeless, she took her jewels and went before the Turkish
victor, presented them to him and pled the justice of her country's
cause with such convincing skill and diplomacy that peace was declared.
Victoria, Queen of England, was really superior to all the kings
of Europe in ability, justness and equitable administration. During
her long and brilliant reign the British Empire was immensely extended
and enriched, due to her political sagacity, skill and foresight.
The history of religion, likewise, furnishes eloquent examples
of woman's capability under conditions of great difficulty and
necessity. The conquest of the Holy Land by the Israelites after
forty years' wandering in the desert and wilderness of Judea was
accomplished through the strategy and cunning of a woman.
After the martyrdom of Christ, to Whom be glory, the disciples
were greatly disturbed and disheartened. Even Peter had denied
Christ and tried to shun Him. It was a woman, Mary Magdalene,
who confirmed the wavering disciples in their faith, saying, "Was
it the body of Christ or the reality of Christ that ye have seen
crucified? Surely it was His body. His reality is everlasting and eternal;
it hath neither beginning nor ending. Therefore, why are ye
perplexed and discouraged? Christ always spoke of His being
crucified." Mary Magdalene was a mere villager, a peasant
woman; yet she became the means of consolation and confirmation
to the disciples of Christ.
In the Cause of &Baha'u'llah there have been women who were
superior to men in illumination, intellect, divine virtues and devotion
+P283{~
to God. Among them was &Qurratu'l-'Ayn. When she spoke,
she was listened to reverently by the most learned men. They were
most respectful in her presence, and none dared to contradict her.
Among the &Baha'i women in Persia today there are &Ruhu'llah and
others who are gifted with knowledge, invincible steadfastness,
courage, virtue and power of will. They are superior to men and
well-known throughout Persia.
Briefly, history furnishes evidence that during the past centuries
there have been great women as well as great men; but in general,
owing to lack of educational advantages, women have been restricted
and deprived of opportunity to become fully qualified and
representative of humankind. When given the opportunity for acquiring
education, they have shown equal capacity with men.
Some philosophers and writers have considered woman naturally
and by creation inferior to man, claiming as a proof that the brain of
man is larger and heavier than that of woman. This is frail and
faulty evidence, inasmuch as small brains are often found coupled
with superior intellect and large brains possessed by those who are
ignorant, even imbecilic. The truth is that God has endowed all
humankind with intelligence and perception and has confirmed all
as His servants and children; therefore, in the plan and estimate of
God there is no distinction between male or female. The soul that
manifests pure deeds and spiritual graces is most precious in His
sight and nearer to Him in its attainments.
The realities of things have been revealed in this radiant century,
and that which is true must come to the surface. Among these
realities is the principle of the equality of man and woman--equal
rights and prerogatives in all things appertaining to humanity.
&Baha'u'llah declared this reality over fifty years ago. But while this
principle of equality is true, it is likewise true that woman must
prove her capacity and aptitude, must show forth the evidences of
equality. She must become proficient in the arts and sciences and
prove by her accomplishments that her abilities and powers have
merely been latent. Demonstrations of force, such as are now taking
place in England, are neither becoming nor effective in the
cause of womanhood and equality. Woman must especially devote
her energies and abilities toward the industrial and agricultural sciences,
seeking to assist mankind in that which is most needful. By
this means she will demonstrate capability and ensure recognition
of equality in the social and economic equation. Undoubtedly God
will confirm her in her efforts and endeavors, for in this century of
radiance &Baha'u'llah has proclaimed the reality of the oneness of
the world of humanity and announced that all nations, peoples and
+P284{~
races are one. He has shown that although individuals may differ in
development and capacity, they are essentially and intrinsically
equal as human beings, just as the waves of the sea are innumerable
and different, but the reality of the sea is one. The plurality of humanity
may be likened to the waves, but the reality of humankind
is like the sea itself. All the waves are of the same water; all are
waves of one ocean.
Therefore, strive to show in the human world that women are
most capable and efficient, that their hearts are more tender and
susceptible than the hearts of men, that they are more philanthropic
and responsive toward the needy and suffering, that they are inflexibly
opposed to war and are lovers of peace. Strive that the
ideal of international peace may become realized through the efforts
of womankind, for man is more inclined to war than woman,
and a real evidence of woman's superiority will be her service and
efficiency in the establishment of universal peace.
27 August 1912 3
Talk at Metaphysical Club
Boston, Massachusetts
Notes by Edna McKinney
Upon the faces of those present I behold the expression of
thoughtfulness and wisdom; therefore, I shall discourse upon a
subject involving one of the divine questions, a question of religious
and metaphysical importance--namely, the progressive and
perpetual motion of elemental atoms throughout the various degrees
of phenomena and the kingdoms of existence. It will be
demonstrated and become evident that the origin and outcome of
phenomena are identical and that there is an essential oneness in all
existing things. This is a subtle principle appertaining to divine
philosophy and requiring close analysis and attention.
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
+P285{~
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 augmentative
virtue 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 augmentative virtue cannot be confined to any given image or
shape. Each leaf has its own particular identity--so to speak, its
own individuality as a leaf. Therefore, each atom of the innumerable
elemental atoms, during its ceaseless motion through the kingdoms
of existence as a constituent of organic composition, not only
becomes imbued with the powers and virtues of the kingdoms it
traverses but also reflects the attributes and qualities of the forms
and organisms of those kingdoms. As each of these forms has its
individual and particular virtue, therefore, each elemental atom of
the universe has the opportunity of expressing an infinite variety of
those individual virtues. No atom is bereft or deprived of this
opportunity or right of expression. Nor can it be said of any given
atom that it is denied equal opportunities with other atoms; nay, all
are privileged to possess the virtues existent in these kingdoms and
to reflect the attributes of their organisms. In the various transformations
or passages from kingdom to kingdom the virtues expressed
by the atoms in each degree are peculiar to that degree. For
example, in the world of the mineral the atom does not express the
vegetable form and organism, and when through the process of
transmutation it assumes the virtues of the vegetable degree, it
does not reflect the attributes of animal organisms, and so on.
It is evident, then, that each elemental atom of the universe is possessed
+P286{~
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.
When the man who is spiritually sagacious and possessed of insight
views the world of humanity, he will observe that the lights of
the divine bounty are flooding all mankind, just as the lights of the
sun shed their splendor upon all existing things. All phenomena of
material existence are revealed through the ray emanating from the
sun. Without light nothing would be visible. Similarly, all
phenomena in the inner world of reality receive the bounties of
God from the source of divine bestowal. This human plane, or
kingdom, is one creation, and all souls are the signs and traces of
the divine bounty. In this plane there are no exceptions; all have
been recipients of their bestowals through the heavenly bounty.
Can you find a soul bereft of the nearness of God? Can you find one
whom God has deprived of its daily sustenance? This is impossible.
God is kind and loving to all, and all are manifestations of the
divine bounty. This is the oneness of the world of humanity.
But some souls are weak; we must endeavor to strengthen them.
Some are ignorant, uninformed of the bounties of God; we must
strive to make them knowing. Some are ailing; we must seek to restore
them to health. Some are immature as children; they must be
trained and assisted to attain maturity. We nurse the sick in tenderness
and the kindly spirit of love; we do not despise them because
they are ill. Therefore, we must exercise extreme patience, sympathy
and love toward all mankind, considering no soul as rejected.
+P287{~
If we look upon a soul as rejected, we have disobeyed the
teachings of God. God is loving to all. Shall we be unjust or unkind
to anyone? Is this allowable in the sight of God? God provides
for all. Is it befitting for us to prevent the flow of His merciful provisions
for mankind? God has created all in His image and likeness.
Shall we manifest hatred for His creatures and servants? This
would be contrary to the will of God and according to the will of
Satan, by which we mean the natural inclinations of the lower nature.
This lower nature in man is symbolized as Satan--the evil
ego within us, not an evil personality outside.
&Baha'u'llah teaches that the foundations of the divine religion
are one reality which does not admit of multiplicity or division.
Therefore, the commandments and teachings of God are one. The
religious differences and divisions which exist in the world are due
to blind imitations of forms without knowledge or investigation of
the fundamental divine reality which underlies all the religions. Inasmuch
as these imitations of ancestral forms are various, dissensions
have arisen among the people of religion. Therefore, it is
necessary to free mankind from this subjection to blind belief by
pointing the way of guidance to reality itself, which is the only
basis of unity.
&Baha'u'llah says that religion must be conducive to love and
unity. If it proves to be the source of hatred and enmity, its absence
is preferable; for the will and law of God is love, and love is the
bond between human hearts. Religion is the light of the world. If it
is made the cause of darkness through human misunderstanding
and ignorance, it would be better to do without it.
Religion must conform to science and reason; otherwise, it is
superstition. God has created man in order that he may perceive the
verity of existence and endowed him with mind or reason to discover
truth. Therefore, scientific knowledge and religious belief
must be conformable to the analysis of this divine faculty in man.
Prejudices of all kinds--whether religious, racial, patriotic or
political--are destructive of divine foundations in man. All the
warfare and bloodshed in human history have been the outcome of
prejudice. This earth is one home and native land. God has created
mankind with equal endowment and right to live upon the earth. As
a city is the home of all its inhabitants although each may have his
individual place of residence therein, so the earth's surface is one
wide native land or home for all races of humankind. Racial prejudice
or separation into nations such as French, German, American
and so on is unnatural and proceeds from human motive and
ignorance. All are the children and servants of God. Why should
+P288{~
we be separated by artificial and imaginary boundaries? In the animal
kingdom the doves flock together in harmony and agreement.
They have no prejudices. We are human and superior in intelligence.
Is it befitting that lower creatures should manifest virtues
which lack expression in man?
&Baha'u'llah has proclaimed and promulgated the foundation of
international peace. For thousands of years men and nations have
gone forth to the battlefield to settle their differences. The cause of
this has been ignorance and degeneracy. Praise be to God! In this
radiant century minds have developed, perceptions have become
keener, eyes are illumined and ears attentive. Therefore, it will be
impossible for war to continue. Consider human ignorance and inconsistency.
A man who kills another man is punished by execution,
but a military genius who kills one hundred thousand of his
fellow creatures is immortalized as a hero. One man steals a small
sum of money and is imprisoned as a thief. Another pillages a
whole country and is honored as a patriot and conqueror. A single
falsehood brings reproach and censure, but the wiles of politicians
and diplomats excite the admiration and praise of a nation. Consider
the ignorance and inconsistency of mankind. How darkened
and savage are the instincts 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 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. Christ announced, "That which is born of
the flesh is flesh; and that which is born of the 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
+P289{~
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.
29 August 1912 4
Talk at Home of Madame Morey
34 Hillside Avenue, Malden, Massachusetts
Notes by Edna McKinney
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. 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 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
+P290{~
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 Christ have been promulgated by &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, Muslims, 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,
bloodthirsty and pillaging, considering that animosity and attack
were the means of attaining the good pleasure of God, they have
now become loving and filled with the radiant zeal of fellowship
and brotherhood, the purpose of them all being service to the world
of humanity, promotion of international peace, the unification of
the divine religions and deeds of universal philanthropy. By their
words and actions they are proving the verity of &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 in
their blindness they consider enemies. 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
+P291{~
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 imitate blindly his fathers and ancestors. He has
endowed him with mind, or the faculty of reasoning, by the exercise
of which he is to investigate and discover the truth, and that
which he finds real and true he must accept. He must not be an imitator
or blind follower of any soul. He must not rely implicitly
upon the opinion of any man without investigation; nay, each soul
must seek intelligently and independently, arriving at a real conclusion
and bound only by that reality. The greatest cause of bereavement
and disheartening in the world of humanity is ignorance
based upon blind imitation. It is due to this that wars and battles
prevail; from this cause hatred and animosity arise continually
among mankind. Through failure to investigate reality the Jews
rejected 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 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 Christ,
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
+P292{~
and have read in the Old Testament that 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 scepter of Christ would be of iron--that
is to say, He should wield a sword. When 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 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, Christ was glorified with an eternal sovereignty
and everlasting dominion--spiritual and not temporal. His
throne and Kingdom were established in human hearts, where He
reigns with power and authority without end. Notwithstanding the
fulfillment of all the prophetic signs in Christ, 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 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, 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 Christ 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
+P293{~
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 animal 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
the 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 Christ and
crucified Him. Had they investigated the reality of Christ, they
would have beheld His beauty and truth.
God has given man the eye of investigation by which he may see
and recognize truth. He has endowed man with ears that he may
hear the message of reality and conferred upon him the gift of reason
by which he may discover things for himself. This is his
endowment and equipment for the investigation of reality. Man is
not intended to see through the eyes of another, hear through another's
ears nor comprehend with another's brain. Each human
creature has individual endowment, power and responsibility in
the creative plan of God. Therefore, depend upon your own reason
and judgment and adhere to the outcome of your own investigation;
otherwise, you will be utterly submerged in the sea of ignorance
and deprived of all the bounties of God. Turn to God, supplicate
humbly at His threshold, seeking assistance and confirmation,
that God may rend asunder the veils that obscure your vision. Then
will your eyes be filled with illumination, face to face you will behold
the reality of God and your heart become completely purified
from the dross of ignorance, reflecting the glories and bounties of
the Kingdom.
Holy souls are like soil which has been plowed and tilled with
much earnest labor, the thorns and thistles cast aside and all weeds
uprooted. Such soil is most fruitful, and the harvest from it will
prove full and plenteous. In this same way man must free himself
+P294{~
from the weeds of ignorance, thorns of superstitions and thistles of
imitations that he may discover reality in the harvests of true
knowledge. Otherwise, the discovery of reality is impossible,
contention and divergence of religious belief will always remain,
and mankind, like ferocious wolves, will rage and attack each
other in hatred and antagonism. We supplicate God that He may
destroy the veils which limit our vision and that these becloudings,
which darken the way of the manifestation of the shining lights,
may be dispelled in order that the effulgent Sun of Reality may
shine forth. We implore and invoke God, seeking His assistance
and confirmation. Man is a child of God, most noble, lofty and beloved
by God, his Creator. Therefore, he must ever strive that the
divine bounties and virtues bestowed upon him may prevail and
control him. Just now the soil of human hearts seems like black
earth, but in the innermost substance of this dark soil there are
thousands of fragrant flowers latent. We must endeavor to cultivate
and awaken these potentialities, discover the secret treasure in this
very mine and depository of God, bring forth these resplendent
powers long hidden in human hearts. Then will the glories of both
worlds be blended and increased and the quintessence of human
existence be made manifest.
We must not be content with simply following a certain course
because we find our fathers pursued that course. It is the duty of
everyone to investigate reality, and investigation of reality by another
will not do for us. If all in the world were rich and one man
poor, of what use are these riches to that man? If all the world be
virtuous and a man steeped in vice, what good results are forthcoming
from him? If all the world be resplendent and a man
blind, where are his benefits? If all the world be in plenty and a man
hungry, what sustenance does he derive? Therefore, every man
must be an investigator for himself. Ideas and beliefs left by his
fathers and ancestors as a heritage will not suffice, for adherence to
these are but imitations, and imitations have ever been a cause of
disappointment and misguidance. Be investigators of reality that
you may attain the verity of truth and life.
You have asked why it was necessary for the soul that was from
God to make this journey back to God? Would you like to understand
the reality of this question just as I teach it, or do you wish to
hear it as the world teaches it? For if I should answer you according
to the latter way, this would be but imitation and would not make
the subject clear.
The reality underlying this question is that the evil spirit, Satan
or whatever is interpreted as evil, refers to the lower nature in man.
+P295{~
This baser nature is symbolized in various ways. In man there are
two expressions: One is the expression of nature; the other, the expression
of the spiritual realm. The world of nature is defective.
Look at it clearly, casting aside all superstition and imagination. If
you should leave a man uneducated and barbarous in the wilds of
Africa, would there be any doubt about his remaining ignorant?
God has never created an evil spirit; all such ideas and nomenclature
are symbols expressing the mere human or earthly nature of
man. It is an essential condition of the soil of earth that thorns,
weeds and fruitless trees may grow from it. Relatively speaking,
this is evil; it is simply the lower state and baser product of nature.
It is evident, therefore, that man is in need of divine education
and inspiration, that the spirit and bounties of God are essential to
his development. That is to say, the teachings of Christ and the
Prophets are necessary for his education and guidance. Why? Because
They are the divine Gardeners Who till the earth of human
hearts and minds. They educate man, uproot the weeds, burn the
thorns and remodel the waste places into gardens and orchards
where fruitful trees grow. The wisdom and purpose of Their training
is that man must pass from degree to degree of progressive unfoldment
until perfection is attained. For instance, if a man should
live his entire life in one city, he cannot gain a knowledge of the
whole world. To become perfectly informed he must visit other
cities, see the mountains and valleys, cross the rivers and traverse
the plains. In other words, without progressive and universal education
perfection will not be attained.
Man must walk in many paths and be subjected to various processes
in his evolution upward. Physically he is not born in full stature
but passes through consecutive stages of fetus, 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 were 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
nonexistent; 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
+P296{~
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.
+P297{~
TALKS &ABDU'L-BAHA DELIVERED
IN MONTREAL
1 September 1912
Talk at Church of the Messiah
Montreal, Canada
From Stenographic Notes
God, the Almighty, has created all mankind from the dust of
earth. He has fashioned them all from the same elements; they are
descended from the same race and live upon the same globe. He
has created them to dwell beneath the one heaven. As members of
the human family and His children He has endowed them with
equal susceptibilities. He maintains, protects and is kind to all. He
has made no distinction in mercies and graces among His children.
With impartial love and wisdom He has sent forth His Prophets and
divine teachings. His teachings are the means of establishing union
and fellowship among mankind and awakening love and kindness
in human hearts. He proclaims the oneness of the kingdom of humanity.
He rebukes those things which create differences and destroy
harmony; He commends and praises every means that will
conduce to the solidarity of the human race. He encourages man in
every step of advancement which leads to ultimate union. The
Prophets of God have been inspired with the message of love and
unity. The Books of God have been revealed for the upbuilding of
fellowship and union. The Prophets of God have been the servants
of reality; Their teachings constitute the science of reality. Reality
is one; it does not admit plurality. We conclude, therefore, that the
foundation of the religions of God is one foundation. Notwithstanding
this, certain forms and imitations have been persistently
adhered to which have nothing to do with the foundation of
the teachings of the Prophets of God. As these imitations are various
and different, contention and strife prevail among the people
of religious beliefs, and the foundation of the religion of God has
become obscured. Like beasts of prey, men are warring and killing
each other, destroying cities and homes, devastating countries and
kingdoms.
God has created His servants in order that they may love and
associate with each other. He has revealed the glorious splendor of
His sun of love in the world of humanity. The cause of the creation
of the phenomenal world is love. All the Prophets have promulgated
the law of love. Man has opposed the will of God and acted in
+P298{~
opposition to the plan of God. Therefore, from the beginning of
history to the present time the world of humanity has had no lasting
rest; warfare and strife have continuously prevailed, and hearts
have manifested hatred toward each other. The cause of bloodshed
and battle, strife and hatred throughout the past has been either
religious, racial, patriotic or political prejudice. Therefore, the
world of humanity has ever been in torment. These prejudices are
more pronounced in the Orient, where freedom is restricted. In the
nineteenth century the nations of the East were restless and in a
state of inner commotion. The darkness of imitations and forms
had enveloped religious belief. The people of religions were in
constant warfare, filled with enmity, hatred and bitterness. In the
midst of these conditions &Baha'u'llah appeared. He proclaimed the
oneness of the world of humanity and announced that all are the servants
of God. He taught that all the religions are beneath the
shadow and protection of the Almighty, that God is compassionate
and loving to all, that the revelations of all the Prophets of the past
have been in perfect unity and agreement, that the heavenly Books
have confirmed each other; therefore, why should contention and
strife exist among the people?
As all mankind have been created by the one God, we are sheep
under the care and protection of one Shepherd. Therefore, as His
sheep we must associate in accord and agreement. If one single
lamb becomes separated from the flock, the thoughts and efforts of
all the others must be to bring it back again. Consequently,
&Baha'u'llah proclaimed that, inasmuch as God is the one heavenly
Shepherd and all mankind are the sheep of His fold, the religion or
guidance of God must be the means of love and fellowship in the
world. If religion proves to be the source of hatred, enmity and
contention, if it becomes the cause of warfare and strife and
influences men to kill each other, its absence is preferable. For that
which is productive of hatred amongst the people is rejected by
God, and that which establishes fellowship is beloved and
sanctioned by Him. Religion and divine teachings are like unto a
remedy. A remedy must produce the condition of health. If it occasions
sickness, it is wiser and better to have no remedy whatever.
This is the significance of the statement that if religion becomes the
cause of warfare and bloodshed, irreligion and the absence of religion
are preferable among mankind.
&Baha'u'llah has declared that religion must be in accord with
science and reason. If it does not correspond with scientific principles
and the processes of reason, it is superstition. For God has
endowed us with faculties by which we may comprehend the
+P299{~
realities of things, contemplate reality itself. If religion is opposed
to reason and science, faith is impossible; and when faith and
confidence in the divine religion are not manifest in the heart, there
can be no spiritual attainment.
According to the teachings of &Baha'u'llah all religious, racial,
patriotic and political prejudice must be abandoned, for these are
the destroyers of the real foundation of humanity. He has announced
that the religion of God is one, for all revelations of it are
based upon reality. Abraham summoned the people to reality;
Moses proclaimed reality; Christ founded reality. Likewise, all the
Prophets were the servants and promulgators of reality. Reality is
one and indivisible. Therefore, the prejudices and bigotries which
exist today among the religions are not justifiable, inasmuch as
they are opposed to reality. All prejudices are against the will and
plan of God. Consider, for instance, racial distinction and enmity.
All humanity are the children of God; they belong to the same family,
to the same original race. There can be no multiplicity of races,
since all are the descendants of Adam. This signifies that racial assumption
and distinction are nothing but superstition. In the estimate
of God there are no English, French, Germans, Turkish or
Persians. All these in the presence of God are equal; they are of one
race and creation; God did not make these divisions. These distinctions
have had their origin in man himself. Therefore, as they
are against the plan and purpose of reality, they are false and
imaginary. We are of one physical race, even as we are of one
physical plan of material body--each endowed with two eyes, two
ears, one head, two feet. Among the animals racial prejudice does
not exist. Consider the doves; there is no distinction as to whether it
is an oriental or an occidental dove. The sheep are all of one race;
there is no assumption of distinction between an eastern and a
western sheep. When they meet, they associate with perfect fellowship.
If a dove from the West should go to the Orient, it will
associate with the eastern doves unhesitatingly. There will be no
attitude of unwillingness as if saying, "You belong to the East; I
am from the West." Is it reasonable or allowable that a racial prejudice
which is not observed by the animal kingdom should be
entertained by man?
Consider the prejudice of patriotism. This is one globe, one
land, one country. God did not divide it into national boundaries.
He created all the continents without national divisions. Why
should we make such division ourselves? These are but imaginary
lines and boundaries. Europe is a continent; it is not naturally divided;
man has drawn the lines and established the limits of kingdoms
+P300{~
and empires. Man declares a river to be a boundary line between
two countries, calling this side French and the other side
German, whereas the river was created for both and is a natural
artery for all. Is it not imagination and ignorance which impels man
to violate the divine intention and make the very bounties of God
the cause of war, bloodshed and destruction? Therefore, all prejudices
between man and man are falsehoods and violations of the
will of God. God desires unity and love; He commands harmony
and fellowship. Enmity is human disobedience; God Himself is
love.
&Baha'u'llah has announced that inasmuch as ignorance and lack
of education are barriers of separation among mankind, all must
receive training and instruction. Through this provision the lack of
mutual understanding will be remedied and the unity of mankind
furthered and advanced. Universal education is a universal law. It
is, therefore, incumbent upon every father to teach and instruct his
children according to his possibilities. If he is unable to educate
them, the body politic, the representative of the people, must
provide the means for their education.
In the Orient women were degraded and considered subordinate
to man. &Baha'u'llah proclaimed equality of the sexes--that both
man and woman are servants of God before Whom there is no distinction.
Whosoever has a pure heart and renders good deeds is
nearer to God and the object of His favor--whether man or
woman. The sex distinction which exists in the human world is due
to the lack of education for woman, who has been denied equal
opportunity for development and advancement. Equality of the
sexes will be established in proportion to the increased opportunities
afforded woman in this age, for man and woman are equally
the recipients of powers and endowments from God, the Creator.
God has not ordained distinction between them in His consummate
purpose.
&Baha'u'llah has proclaimed the adoption of a universal language.
A language shall be agreed upon by which unity will be established
in the world. Each person will require training in two
languages: his native tongue and the universal auxiliary form of
speech. This will facilitate intercommunication and dispel the
misunderstandings which the barriers of language have occasioned
in the world. All people worship the same God and are alike His
servants. When they are able to communicate freely, they will
associate in friendship and concord, entertain the greatest love and
fellowship for each other, and in reality the Orient and Occident
will embrace in unity and agreement.
+P301{~
The world is in greatest need of international peace. Until it is
established, mankind will not attain composure and tranquillity. It
is necessary that the nations and governments organize an international
tribunal to which all their disputes and differences shall be
referred. The decision of that tribunal shall be final. Individual
controversy will be adjudged by a local tribunal. International
questions will come before the universal tribunal, and so the cause
of warfare will be taken away.
Fifty years ago &Baha'u'llah wrote Epistles to the kings and rulers
of the world in which the teachings and principles revealed by
Him were embodied and set forth. These Epistles were printed in
India forty years ago and spread broadcast.
Briefly, by the promulgation of these principles &Baha'u'llah has
caused the prejudices which afflicted the people of the Orient to
disappear. The communities which have accepted His teachings
are now living together in the greatest love and harmony. When
you enter a meeting of these people, you will find Christians, Jews,
Muslims, Zoroastrians, Buddhists gathered together in perfect
fellowship and agreement. In their discussions the greatest spirit of
tolerance and friendship has supplanted the former hostility and
hatred witnessed among them.
I have visited America and find everywhere the evidences of just
and equitable government. Therefore, I pray God that these western
peoples may become the means of establishing international
peace and spreading the oneness of the world of humanity. May
you become the cause of unity and agreement among the nations.
May a lamp be lighted here which will illumine the whole universe
with the oneness of the world of humanity, with love between the
hearts of the children of men, and the unity of all mankind. I hope
that you may become assisted in this supreme accomplishment,
that you may raise the flag of international peace and reconciliation
upon this continent, that this government and people may be the
means of spreading these lofty ideals in order that the world of man
may find rest, in order that the good pleasure of the Most High God
shall be attained and His favors encircle the Orient and Occident.
O Thou compassionate, almighty One! This assemblage of
souls have turned their faces unto Thee in supplication. With the
utmost humility and submission they look toward Thy Kingdom
and beg Thee for pardon and forgiveness. O God! Endear this assembly
to Thyself. Sanctify these souls, and cast upon them the
rays of Thy guidance. Illumine their hearts, and gladden their
spirits with Thy glad tidings. Receive all of them in Thy holy Kingdom;
confer upon them Thine inexhaustible bounty; make them
+P302{~
happy in this world and in the world to come. O God! We are weak;
give us strength. We are poor; bestow upon us Thine illimitable
treasures. We are sick; grant unto us Thy divine healing. We are
impotent; give us Thy heavenly power. O Lord! Make us useful in
this world; free us from the condition of self and desire. O Lord!
Make us brethren in Thy love, and cause us to be loving toward all
Thy children. Confirm us in service to the world of humanity so
that we may become the servants of Thy servants, that we may love
all Thy creatures and become compassionate to all Thy people. O
Lord, Thou art the Almighty. Thou art the Merciful. Thou art the
Forgiver. Thou art the Omnipotent.
1 September 1912 2
Talk at Home of Mr. and Mrs. William Sutherland Maxwell
716 Pine Avenue West, Montreal, Canada
From Stenographic Notes
I am exceedingly happy to meet you. Praise be to God! I see before
me souls who have unusual capability and the power of spiritual
advancement. In reality, the people of this continent possess great
capacity; they are the cause of my happiness, and I ever pray that
God may confirm and assist them to progress in all the degrees of
existence. As they have advanced along material lines, may they
develop in idealistic degrees, for material advancement is fruitless
without spiritual progress and not productive of everlasting results.
For example, no matter how much the physical body of man is
trained and developed, there will be no real progression in the
human station unless the mind correspondingly advances. No
matter how much man may acquire material virtues, he will not be
able to realize and express the highest possibilities of life without
spiritual graces. God has created all earthly things under a law of
progression in material degrees, but He has created man and
endowed him with powers of advancement toward spiritual and
transcendental kingdoms. He has not created material phenomena
after His own image and likeness, but He has created man after that
image and with potential power to attain that likeness. He has distinguished
man above all other created things. All created things
except man are captives of nature and the sense world, but in man
there has been created an ideal power by which he may perceive
intellectual or spiritual realities. He has brought forth everything
necessary for the life of this world, but man is a creation intended
+P303{~
for the reflection of divine virtues. Consider that the highest type of
creation below man is the animal, which is superior to all degrees
of life except man. Manifestly, the animal has been created for the
life of this world. Its highest virtue is to express excellence in the
material plane of existence. The animal is perfect when its body is
healthy and its physical senses are whole. When it is characterized
by the attributes of physical health, when its physical forces are in
working order, when food and surrounding conditions minister to
its needs, it has attained the ultimate perfection of its kingdom. But
man does not depend upon these things for his virtues. No matter
how perfect his health and physical powers, if that is all, he has not
yet risen above the degree of a perfect animal. Beyond and above
this, God has opened the doors of ideal virtues and attainments
before the face of man. He has created in his being the mysteries of
the divine Kingdom. He has bestowed upon him the power of intellect
so that through the attribute of reason, when fortified by the
Holy Spirit, he may penetrate and discover ideal realities and become
informed of the mysteries of the world of significances. As
this power to penetrate the ideal knowledges is superhuman,
supernatural, man becomes the collective center of spiritual as well
as material forces so that the divine spirit may manifest itself in his
being, the effulgences of the Kingdom shine within the sanctuary
of his heart, the signs of the attributes and perfections of God reveal
themselves in a newness of life, the everlasting glory and eternal
existence be attained, the knowledge of God illumine, and the
mysteries of the realm of might be unsealed.
Man is like unto this lamp, but the effulgences of the Kingdom
are like the rays of the lamp. Man is like unto the glass, but spiritual
splendors are like unto the light within the glass. No matter how
translucent the glass may be, as long as there is no light within, it
remains dark. Likewise, man, no matter how much he advances in
material accomplishments, will remain like the glass without light
if he is deprived of the spiritual virtues. Material virtues are like
unto a perfect body, but this body is in need of the spirit. No matter
how handsome and perfect the body may be, if it is deprived of the
spirit and its animus, it is dead. But when that same body is
affiliated with the spirit and expressing life, perfection and virtue
become realized in it. Deprived of the Holy Spirit and its bounties,
man is spiritually dead.
Children, for instance, no matter how good and pure, no matter
how healthy their bodies, are, nevertheless, considered imperfect
because the power of intellect is not fully manifest in them. When
the intellectual power fully displays its influences and they attain to
+P304{~
the age of maturity, they are considered as perfect. Likewise, man,
no matter how much he may advance in worldly affairs and make
progress in material civilization, is imperfect unless he is quickened
by the bounties of the Holy Spirit; for it is evident that until he
receives that divine impetus he is ignorant and deprived. For this
reason Jesus Christ said, "Except a man be born of water and of the
Spirit, he cannot enter into the kingdom of God." By this Christ
meant that unless man is released from the material world, freed
from the captivity of materialism and receiving a portion of the
bounties of the spiritual world, he shall be deprived of the bestowals
and favors of the Kingdom of God, and the utmost we can say of
him is that he is a perfect animal. No one can rightly call him a
man. In another place He said, "That which is born of the flesh is
flesh; and that which is born of the Spirit is spirit." The meaning of
this is that if man is a captive of nature, he is like unto an animal because
he is only a body physically born--that is, he belongs to the
world of matter and remains subject to the law and control of nature.
But if he is baptized with the Holy Spirit, if he is freed from
the bondage of nature, released from animalistic tendencies and
advanced in the human realm, he is fitted to enter into the divine
Kingdom. The world of the Kingdom is the realm of divine bestowals
and the bounties of God. It is attainment of the highest virtues
of humanity; it is nearness to God; it is capacity to receive the
bounties of the ancient Lord. When man advances to this station,
he attains the second birth. Before his first or physical birth man
was in the world of the matrix. He had no knowledge of this world;
his eyes could not see; his ears could not hear. When he was born
from the world of the matrix, he beheld another world. The sun
was shining with its splendors, the moon radiant in the heavens,
the stars twinkling in the expansive firmament, the seas surging,
trees verdant and green, all kinds of creatures enjoying life here,
infinite bounties prepared for him. In the world of the matrix none
of these things existed. In that world he had no knowledge of this
vast range of existence; nay, rather, he would have denied the
reality of this world. But after his birth he began to open his eyes
and behold the wonders of this illimitable universe. Similarly, as
long as man is in the matrix of the human world, as long as he is the
captive of nature, he is out of touch and without knowledge of the
universe of the Kingdom. If he attains rebirth while in the world of
nature, he will become informed of the divine world. He will observe
that another and a higher world exists. Wonderful bounties
descend; eternal life awaits; everlasting glory surrounds him. All
the signs of reality and greatness are there. He will see the lights of
+P305{~
God. All these experiences will be his when he is born out of the
world of nature into the divine world. Therefore, for the perfect
man there are two kinds of birth: the first, physical birth, is from
the matrix of the mother; the second, or spiritual birth, is from the
world of nature. In both he is without knowledge of the new world
of existence he is entering. Therefore, rebirth means his release
from the captivity of nature, freedom from attachment to this mortal
and material life. This is the second, or spiritual, birth of which
Jesus Christ spoke in the Gospels.
The majority of people are captives in the matrix of nature,
submerged in the sea of materiality. We must pray that they may be
reborn, that they may attain insight and spiritual hearing, that they
may receive the gift of another heart, a new transcendent power,
and in the eternal world the unending bestowal of divine bounties.
Today the world of humanity is walking in darkness because it is
out of touch with the world of God. That is why we do not see the
signs of God in the hearts of men. The power of the Holy Spirit has
no influence. When a divine spiritual illumination becomes manifest
in the world of humanity, when divine instruction and guidance
appear, then enlightenment follows, a new spirit is realized
within, a new power descends, and a new life is given. It is like the
birth from the animal kingdom into the kingdom of man. When
man acquires these virtues, the oneness of the world of humanity
will be revealed, the banner of international peace will be upraised,
equality between all mankind will be realized, and the Orient and
Occident will become one. Then will the justice of God become
manifest, all humanity will appear as the members of one family,
and every member of that family will be consecrated to cooperation
and mutual assistance. The lights of the love of God will shine;
eternal happiness will be unveiled; everlasting joy and spiritual
delight will be attained.
I will pray, and you must pray, likewise, that such heavenly
bounty may be realized; that strife and enmity may be banished,
warfare and bloodshed taken away; that hearts may attain ideal
communication and that all people may drink from the same fountain.
May they receive their knowledge from the same divine
source. May all hearts become illumined with the rays of the Sun of
Reality; may all of them enter the university of God, acquire
spiritual virtues and seek for themselves heavenly bounties. Then
this material, phenomenal world will become the mirror of the
world of God, and within this pure mirror the divine virtues of the
realm of might will be reflected.
+P306{~
1 September 1912 3
Talk at Home of Mr. and Mrs. William Sutherland Maxwell
716 Pine Avenue West, Montreal, Canada
From Stenographic Notes
The subject of immortality has been suggested.
Life is the expression of composition; and death, the expression
of decomposition. In the world or kingdom of the minerals certain
materials or elemental substances exist. When through the law of
creation they enter into composition, a being or organism comes
into existence. For example, certain material atoms are brought together,
and man is the result. When this composition is destroyed
and disintegrated, decomposition takes place; this is mortality, or
death. When certain elements are composed, an animal comes into
being. When these elements are scattered or decomposed, this is
called the death of the animal. Again, certain atoms are bound together
by chemical affinity; a composition called a flower appears.
When these atoms are dispersed and the composition they have
formed is disintegrated, the flower has come to its end; it is dead.
Therefore, it is evident that life is the expression of composition,
and mortality, or death, is equivalent to decomposition. As the
spirit of man is not composed of material elements, it is not subject
to decomposition and, therefore, has no death. It is self-evident
that the human spirit is simple, single and not composed in order
that it may come to immortality, and it is a philosophical axiom
that the individual or indivisible atom is indestructible. At most, it
passes through a process of construction and reconstruction. For
example, these individual atoms are brought together in a composition,
and through this composition a given organism--such as
a man, an animal or a plant--is created. When this composition is
decomposed, that created organism is brought to an end, but the
component atoms are not annihilated; they continue to exist because
they are single, individual and not composed. Therefore, it may be
said that these individual atoms are eternal. Likewise, the human
spirit, inasmuch as it is not composed of individual elements or
atoms--as it is sanctified above these elements--is eternal. This is
a self-evident proof of its immortality.
Second, consider the world of dreams, wherein the body of man
is immovable, seemingly dead, not subject to sensation; the eyes
do not see, the ears do not hear nor the tongue speak. But the spirit
of man is not asleep; it sees, hears, moves, perceives and discovers
realities. Therefore, it is evident that the spirit of man is not affected
+P307{~
by the change or condition of the body. Even though the
material body should die, the spirit continues eternally alive, just
as it exists and functions in the inert body in the realm of dreams.
That is to say, the spirit is immortal and will continue its existence
after the destruction of the body.
Third, the human body has one form. In its composition it has
been transferred from one form to another but never possesses two
forms at the same time. For example, it has existed in the elemental
substances of the mineral kingdom. From the mineral kingdom it
has traversed the vegetable kingdom and its constituent substances;
from the vegetable kingdom it has risen by evolution into
the kingdom of the animal and from thence attained the kingdom of
man. After its disintegration and decomposition it will return again
to the mineral kingdom, leaving its human form and taking a new
form unto itself. During these progressions one form succeeds another,
but at no time does the body possess more than one.
The spirit of man, however, can manifest itself in all forms at
the same time. For example, we say that a material body is either
square or spherical, triangular or hexagonal. While it is triangular,
it cannot be square; and while it is square, it is not triangular.
Similarly, it cannot be spherical and hexagonal at the same time.
These various forms or shapes cannot be manifest at the same instant
in one material object. Therefore, the form of the physical
body of man must be destroyed and abandoned before it can
assume or take unto itself another. Mortality, therefore, means
transference from one form to another--that is, transference from
the human kingdom to the kingdom of the mineral. When the
physical man is dead, he will return to dust; and this transference is
equivalent to nonexistence. But the human spirit in itself contains
all these forms, shapes and figures. It is not possible to break or destroy
one form so that it may transfer itself into another. As an evidence
of this, at the present moment in the human spirit you have
the shape of a square and the figure of a triangle. Simultaneously
also you can conceive a hexagonal form. All these can be conceived
at the same moment in the human spirit, and not one of them
needs to be destroyed or broken in order that the spirit of man may
be transferred to another. There is no annihilation, no destruction;
therefore, the human spirit is immortal because it is not transferred
from one body into another body.
Consider another proof: Every cause is followed by an effect
and vice versa; there could be no effect without a cause preceding
it. Sight is an effect; there is no doubt that behind that effect there is
a cause. When we hear a discourse, there is a speaker. We could
+P308{~
not hear words unless they proceeded from the tongue of a speaker.
Motion without a mover or cause of motion is inconceivable. Jesus
Christ lived two thousand years ago. Today we behold His manifest
signs; His light is shining; His sovereignty is established; His
traces are apparent; His bounties are effulgent. Can we say that
Christ did not exist? We can absolutely conclude that Christ
existed and that from Him these traces proceeded.
Still another proof: The body of man becomes lean or fat; it is
afflicted with disease, suffers mutilation; perhaps the eyes become
blind, the ears deaf; but none of these imperfections and failings
afflict or affect the spirit. The spirit of man remains in the same
condition, unchanged. A man is blinded, but his spirit continues
the same. He loses his hearing, his hand is cut off, his foot amputated;
but his spirit remains the same. He becomes lethargic, he is
afflicted with apoplexy; but there is no difference, change or alteration
in his spirit. This is proof that death is only destruction of the
body, while the spirit remains immortal, eternal.
Again, all phenomena of the material world are subject to mortality
and death, but the immortal spirit does not belong to the
phenomenal world; it is holy and sanctified above material existence.
If the spirit of man belonged to the elemental existence, the
eye could see it, the ear hear it, the hand touch. As long as these
five senses cannot perceive it, the proof is unquestioned that it does
not belong to the elemental world and, therefore, is beyond death
or mortality, which are inseparable from that material realm of
existence. If being is not subject to the limitation of material life, it
is not subject to mortality.
There are many other proofs of the immortality of the spirit of
man. These are but a few of them. Salutations!
2 September 1912 4
Talk at Home of Mr. and Mrs. William Sutherland Maxwell
716 Pine Avenue West, Montreal, Canada
From Stenographic Notes
Nature is the material world. When we look upon it, we see that it
is dark and imperfect. For instance, if we allow a piece of land to
remain in its natural condition, we will find it covered with thorns
and thistles; useless weeds and wild vegetation will flourish upon
it, and it will become like a jungle. The trees will be fruitless,
lacking beauty and symmetry; wild animals, noxious insects and
+P309{~
reptiles will abound in its dark recesses. This is the incompleteness
and imperfection of the world of nature. To change these conditions,
we must clear the ground and cultivate it so that flowers may
grow instead of thorns and weeds--that is to say, we must illumine
the dark world of nature. In their primal natural state, the forests
are dim, gloomy, impenetrable. Man opens them to the light,
clears away the tangled underbrush and plants fruitful trees. Soon
the wild woodlands and jungle are changed into productive orchards
and beautiful gardens; order has replaced chaos; the dark
realm of nature has become illumined and brightened by cultivation.
If man himself is left in his natural state, he will become lower
than the animal and continue to grow more ignorant and imperfect.
The savage tribes of central Africa are evidences of this. Left in
their natural condition, they have sunk to the lowest depths and degrees
of barbarism, dimly groping in a world of mental and moral
obscurity. If we wish to illumine this dark plane of human existence,
we must bring man forth from the hopeless captivity of nature,
educate him and show him the pathway of light and knowledge,
until, uplifted from his condition of ignorance, he becomes
wise and knowing; no longer savage and revengeful, he becomes
civilized and kind; once evil and sinister, he is endowed with the
attributes of heaven. But left in his natural condition without education
and training, it is certain that he will become more depraved
and vicious than the animal, even to the extreme degree witnessed
among African tribes who practice cannibalism. It is evident,
therefore, that the world of nature is incomplete, imperfect until
awakened and illumined by the light and stimulus of education.
In these days there are new schools of philosophy blindly
claiming that the world of nature is perfect. If this is true, why are
children trained and educated in schools, and what is the need of
extended courses in sciences, arts and letters in colleges and universities?
What would be the result if humanity were left in its
natural condition without education or training? All scientific discoveries
and attainments are the outcomes of knowledge and education.
The telegraph, phonograph, telephone were latent and
potential in the world of nature but would never have come forth
into the realm of visibility unless man through education had
penetrated and discovered the laws which control them. All the
marvelous developments and miracles of what we call civilization
would have remained hidden, unknown and, so to speak,
nonexistent, if man had remained in his natural condition, deprived
of the bounties, blessings and benefits of education and
+P310{~
mental culture. The intrinsic difference between the ignorant man
and the astute philosopher is that the former has not been lifted out
of his natural condition, while the latter has undergone systematic
training and education in schools and colleges until his mind has
awakened and unfolded to higher realms of thought and perception;
otherwise, both are human and natural.
God has sent forth the Prophets for the purpose of quickening
the soul of man into higher and divine recognitions. He has revealed
the heavenly Books for this great purpose. For this the
breaths of the Holy Spirit have been wafted through the gardens of
human hearts, the doors of the divine Kingdom opened to mankind
and the invisible inspirations sent forth from on high. This divine
and ideal power has been bestowed upon man in order that he may
purify himself from the imperfections of nature and uplift his soul
to the realm of might and power. God has purposed that the darkness
of the world of nature shall be dispelled and the imperfect
attributes of the natal self be effaced in the effulgent reflection of
the Sun of Truth. The mission of the Prophets of God has been to
train the souls of humanity and free them from the thralldom of
natural instincts and physical tendencies. They are like unto Gardeners,
and the world of humanity is the field of Their cultivation,
the wilderness and untrained jungle growth wherein They proceed
to labor. They cause the crooked branches to become straightened,
the fruitless trees to become fruitful, and gradually transform this
great wild, uncultivated field into a beautiful orchard producing
wonderful abundance and outcome.
If the world of nature were perfect and complete in itself, there
would be no need of such training and cultivation in the human
world--no need of teachers, schools and universities, arts and
crafts. The revelations of the Prophets of God would not have been
necessary, and the heavenly Books would have been superfluous.
If the world of nature were perfect and sufficient for mankind, we
would have no need of God and our belief in Him. Therefore, the
bestowal of all these great helps and accessories to the attainment
of divine life is because the world of nature is incomplete and imperfect.
Consider this Canadian country during the early history of
Montreal when the land was in its wild, uncultivated and natural
condition. The soil was unproductive, rocky and almost uninhabitable--
vast forests stretching in every direction. What invisible
power caused this great metropolis to spring up amid such
savage and forbidding conditions? It was the human mind. Therefore,
nature and the effect of nature's laws were imperfect. The
mind of man remedied and removed this imperfect condition, until
+P311{~
now we behold a great city instead of a savage unbroken wilderness.
Before the coming of Columbus America itself was a wild,
uncultivated expanse of primeval forest, mountains and rivers--a
very world of nature. Now it has become the world of man. It was
dark, forbidding and savage; now it has become illumined with a
great civilization and prosperity. Instead of forests, we behold
productive farms, beautiful gardens and prolific orchards. Instead
of thorns and useless vegetation, we find flowers, domestic animals
and fields awaiting harvest. If the world of nature were perfect,
the condition of this great country would have been left unchanged.
If a child is left in its natural state and deprived of education,
there is no doubt that it will grow up in ignorance and illiteracy, its
mental faculties dulled and dimmed; in fact, it will become like an
animal. This is evident among the savages of central Africa, who
are scarcely higher than the beast in mental development.
The conclusion is irresistible that the splendors of the Sun of
Truth, the Word of God, have been the source and cause of human
upbuilding and civilization. The world of nature is the kingdom of
the animal. In its natural condition and plane of limitation the animal
is perfect. The ferocious beasts of prey have been completely
subject to the laws of nature in their development. They are without
education or training; they have no power of abstract reasoning
and intellectual ideals; they have no touch with the spiritual world
and are without conception of God or the Holy Spirit. The animal
can neither recognize nor apprehend the spiritual power of man
and makes no distinction between man and itself, for the reason
that its susceptibilities are limited to the plane of the senses. It lives
under the bondage of nature and nature's laws. All the animals are
materialists. They are deniers of God and without realization of a
transcendent power in the universe. They have no knowledge of
the divine Prophets and Holy Books--mere captives of nature and
the sense world. In reality they are like the great philosophers of
this day who are not in touch with God and the Holy Spirit--
deniers of the Prophets, ignorant of spiritual susceptibilities, deprived
of the heavenly bounties and without belief in the supernatural
power. The animal lives this kind of life blissfully and untroubled,
whereas the material philosophers labor and study for ten
or twenty years in schools and colleges, denying God, the Holy
Spirit and divine inspirations. The animal is even a greater philosopher,
for it attains the ability to do this without labor and study.
For instance, the cow denies God and the Holy Spirit, knows
nothing of divine inspirations, heavenly bounties or spiritual emotions
+P312{~
and is a stranger to the world of hearts. Like the philosophers,
the cow is a captive of nature and knows nothing beyond the range
of the senses. The philosophers, however, glory in this, saying,
"We are not captives of superstitions; we have implicit faith in the
impressions of the senses and know nothing beyond the realm of
nature, which contains and covers everything." But the cow,
without study or proficiency in the sciences, modestly and quietly
views life from the same standpoint, living in harmony with nature's
laws in the utmost dignity and nobility.
This is not the glory of man. The glory of man is in the knowledge
of God, spiritual susceptibilities, attainment to transcendent
powers and the bounties of the Holy Spirit. The glory of man is in
being informed of the teachings of God. This is the glory of humanity.
Ignorance is not glory but darkness. Can these souls who
are steeped in the lower strata of ignorance become informed of the
mysteries of God and the realities of existence while Jesus Christ
was without knowledge of them? Is the intellect of these people
greater than the intellect of Christ? Christ was heavenly, divine and
belonged to the world of the Kingdom. He was the embodiment of
spiritual knowledge. His intellect was superior to these philosophers,
His comprehension deeper, His perception keener, His
knowledge more perfect. How is it that He overlooked and denied
Himself everything in this world? He attached little importance to
this material life, denying Himself rest and composure, accepting
trials and voluntarily suffering vicissitudes because He was
endowed with spiritual susceptibilities and the power of the Holy
Spirit. He beheld the splendors of the divine Kingdom, embodied
the bounties of God and possessed ideal powers. He was illumined
with love and mercy, and so, likewise, were all the Prophets of
God.
5 September 1912 5
Talk at St. James Methodist Church
Montreal, Canada
From Stenographic Notes
Praise be to God! It is with a deep realization of happiness that I
am present here this evening, for I am looking upon the faces of
those who are earnest in their search for reality and who sincerely
long to attain knowledge of truth. God has created man and
endowed him with the power of reason whereby he may arrive at
+P313{~
valid conclusions. Therefore, man must endeavor in all things to
investigate the fundamental reality. If he does not independently
investigate, he has failed to utilize the talent God has bestowed
upon him. I am pleased with the American people because, as a
rule, they are independent seekers of the truth; their minds are
actively employed instead of remaining idle and unproductive.
This is most praiseworthy.
Some souls imagine that there is a cessation to the bounties of
God, as if at one time the divine bestowals are poured out, at another
time withheld from mankind and ceasing. If we carefully
reflect upon this matter, we find that such a statement is in fact a
denial of Divinity, for the reality of Divinity is evidenced by virtue
of its outpourings or bestowals. The cessation of the bestowals of
God at any time would be equivalent to the cessation of the sovereignty
of God. The sun is the sun because of its ray and heat; it is
the sun because of its bestowal; but if at any time its effulgence,
splendor and radiance should cease to emanate, it would no longer
be the sun. Consequently, it is inconceivable that the bounties of
Divinity should cease, for the attributes of Divinity are everexistent.
God has ever been divine; He hath ever exercised His
sovereignty and still possesses everlasting divinity and sovereignty.
He is like the sun, which has ever had its splendor, heat and
radiance and will continue to possess these bounties and attributes.
If at any time its splendor and heat should cease, it would no longer
be pronounced the sun. Therefore, the sound reasoning mind concludes
that the bounties of the Holy Spirit are continuous and that
holy souls are ever the recipients of these divine emanations. The
potency of the Holy Spirit is everlasting, not temporary; for the
sanctity of the Holy Spirit is its power and efficacy manifest in the
spirits it quickens. We pray that all of us may become recipients of
its bestowals, that we may be illumined by the lights of heaven,
edified through the teachings of God and imbued with the virtues of
divine character, as mirrors reflecting the light of the sun. Unless
the mirror reflects the sunlight, it is only dark, inanimate matter.
Likewise, the hearts and spirits of mankind, when deprived and
without their portion of the bounties of the Holy Spirit, linger in the
abyss of darkness and ignorance.
From time immemorial the divine teachings have been successively
revealed, and the bounties of the Holy Spirit have ever
been emanating. All the teachings are one reality, for reality is
single and does not admit multiplicity. Therefore, the divine
Prophets are one, inasmuch as They reveal the one reality, the
Word of God. Abraham announced teachings founded upon
+P314{~
reality, Moses proclaimed reality, Christ established reality and
&Baha'u'llah was the Messenger and Herald of reality. But humanity,
having forsaken the one essential and fundamental reality
which underlies the religion of God, and holding blindly to imitations
of ancestral forms and interpretations of belief, is separated
and divided in the strife, contention and bigotry of various sects
and religious factions. If all should be true to the original reality
of the Prophet and His teaching, the peoples and nations of the
world would become unified, and these differences which cause
separation would be lost sight of. To accomplish this great and
needful unity in reality, &Baha'u'llah appeared in the Orient and renewed
the foundations of the divine teachings. His revelation of
the Word embodies completely the teachings of all the Prophets,
expressed in principles and precepts applicable to the needs and
conditions of the modern world, amplified and adapted to present-day
questions and critical human problems. That is to say, the
words of &Baha'u'llah are the essences of the words of the Prophets
of the past. They are the very spirit of the age and the cause of the
unity and illumination of the East and the West. The followers of
His teachings are in conformity with the precepts and commands of
all the former heavenly Messengers. Differences and dissensions,
which destroy the foundations of the world of humanity and are
contrary to the will and good pleasure of God, disappear completely
in the light of the revelation of &Baha'u'llah; difficult problems
are solved, unity and love are established. For the good pleasure
of God is the effulgence of love and the establishment of unity
and fellowship in the human world, whereas discord, contention,
warfare and strife are satanic outcomes and contrary to the will of
the Merciful. In order that human souls, minds and spirits may attain
advancement, tranquillity and vision in broader horizons of
unity and knowledge, &Baha'u'llah proclaimed certain principles or
teachings, some of which I will mention.
First, man must independently investigate reality, for the disagreements
and dissensions which afflict and affect humanity
primarily proceed from imitations of ancestral beliefs and adherences
to hereditary forms of worship. These imitations are accidental
and without sanction in the Holy Books. They are the outcomes
of human interpretations and teachings which have arisen,
gradually obscuring the real light of divine meaning and causing
men to differ and dissent. The reality proclaimed in the heavenly
Books and divine teachings is ever conducive to love, unity and
fellowship.
Second, the oneness of the world of humanity shall be realized,
+P315{~
accepted and established. When we reflect upon this blessed principle,
it will become evident and manifest that it is the healing remedy
for all human conditions. All mankind are the servants of the
glorious God, our Creator. He has created all. Assuredly He must
have loved them equally; otherwise, He would not have created
them. He protects all. Assuredly He loves His creatures; otherwise,
He would not protect them. He provides for all, proving His
love for all without distinction or preference. He manifests His
perfect goodness and loving-kindness toward all. He does not
punish us for our sins and shortcomings, and we are all immersed
in the ocean of His infinite mercy. Inasmuch as God is clement
and loving to His children, lenient and merciful toward our
shortcomings, why should we be unkind and unforgiving toward
each other? As He loves humanity without distinction or preference,
why should we not love all? Can we conceive of a plan and
policy superior to the divine purpose? Manifestly, we cannot.
Therefore, we must strive to do the will of the glorious Lord and
emulate His policy of loving all mankind. The wisdom and policy
of God are reality and truth, whereas human policy is accidental
and limited to our finite understanding. The policy of God is infinite.
We must emulate His example. If a soul be ailing and infirm,
we must produce remedies; if ignorant, we must provide education;
if defective, we must train and perfect that which is lacking; if
immature and undeveloped, we must supply the means of attainment
to maturity. No soul should be hated, none neglected; nay,
rather, their very imperfections should demand greater kindness
and tender compassion. Therefore, if we follow the example of the
Lord of divinity, we will love all mankind from our hearts, and the
means of the unity of the world of humanity will become as evident
and manifest to us as the light of the sun. And from our example the
light of the love of God will be enkindled among men. For God is
love, and all phenomena find source and emanation in that divine
current of creation. The love of God haloes all created things.
Were it not for the love of God, no animate being would exist. This
is clear, manifest vision and truth unless a man is veiled by superstitions
and a captive to imaginations, differentiating mankind according
to his own estimate, loving some and hating others. Such
an attitude is most unworthy and ignoble.
Third, religion must be the mainspring and source of love in the
world, for religion is the revelation of the will of God, the divine
fundamental of which is love. Therefore, if religion should prove
to be the cause of enmity and hatred instead of love, its absence is
preferable to its existence.
+P316{~
Fourth, religion must reconcile and be in harmony with science
and reason. If the religious beliefs of mankind are contrary to science
and opposed to reason, they are none other than superstitions
and without divine authority, for the Lord God has endowed man
with the faculty of reason in order that through its exercise he may
arrive at the verities of existence. Reason is the discoverer of the
realities of things, and that which conflicts with its conclusions is
the product of human fancy and imagination.
Fifth, prejudice--whether it be religious, racial, patriotic or
political in its origin and aspect--is the destroyer of human foundations
and opposed to the commands of God. God has sent forth
His Prophets for the sole purpose of creating love and unity in the
world of human hearts. All the heavenly Books are the written
word of love. If they prove to be the cause of prejudice and human
estrangement, they have become fruitless. Therefore, religious
prejudice is especially opposed to the will and command of God.
Racial and national prejudices which separate mankind into groups
and branches, likewise, have a false and unjustifiable foundation,
for all men are the children of Adam and essentially of one family.
There should be no racial alienation or national division among
humankind. Such distinctions as French, German, Persian, Anglo-Saxon
are human and artificial; they have neither significance
nor recognition in the estimation of God. In His estimate all are
one, the children of one family; and God is equally kind to them.
The earth has one surface. God has not divided this surface by
boundaries and barriers to separate races and peoples. Man has
set up and established these imaginary lines, giving to each restricted
area a name and the limitation of a native land or nationhood.
By this division and separation into groups and branches
of mankind, prejudice is engendered which becomes a fruitful
source of war and strife. Impelled by this prejudice, races and
nations declare war against each other; the blood of the innocent
is poured out, and the earth torn by violence. Therefore, it has
been decreed by God in this day that these prejudices and differences
shall be laid aside. All are commanded to seek the good
pleasure of the Lord of unity, to follow His command and obey His
will; in this way the world of humanity shall become illumined
with the reality of love and reconciliation.
Sixth, the world of humanity is in need of the confirmations of
the Holy Spirit. True distinction among mankind is through divine
bestowals and receiving the intuitions of the Holy Spirit. If man
does not become the recipient of the heavenly bestowals and
spiritual bounties, he remains in the plane and kingdom of the animal.
+P317{~
For the distinction between the animal and man is that man is
endowed with the potentiality of divinity in his nature, whereas the
animal is entirely bereft of that gift and attainment. Therefore, if a
man is bereft of the intuitive breathings of the Holy Spirit, deprived
of divine bestowals, out of touch with the heavenly world and negligent
of the eternal truths, though in image and likeness he is
human, in reality he is an animal; even as Christ declared, "That
which is born of the flesh is flesh; and that which is born of the
Spirit is spirit." This means that if man be a captive of physical
susceptibilities and be lacking the quickening of spiritual emotions,
he is merely an animal. But every soul who possesses
spiritual susceptibilities and has attained a goodly portion of the
bestowals of the Holy Spirit is alive with the divine life of the
higher Kingdom. The soul that is portionless and bereft is as dead.
Therefore, He said, "Let the dead bury their dead." Just as the
physical body of man is in need of its force of life, even so the
human soul is in need of the divine animus and vivification
emanating from the Holy Spirit. Without this vivification and
sustenance, man would be an animal, nay, rather, dead.
Seventh, the necessity of education for all mankind is evident.
Children especially must be trained and taught. If the parent cannot
afford to do this owing to lack of means, the body politic must
make necessary provision for its accomplishment. Through the
broadening spirit of education illiteracy will disappear, and misunderstandings
due to ignorance will pass away.
Eighth, universal peace will be established among the nations of
the world by international agreement. The greatest catastrophe in
the world of humanity today is war. Europe is a storehouse of explosives
awaiting a spark. All the European nations are on edge,
and a single flame will set on fire the whole of that continent. Implements
of war and death are multiplied and increased to an inconceivable
degree, and the burden of military maintenance is
taxing the various countries beyond the point of endurance. Armies
and navies devour the substance and possessions of the
people; the toiling poor, the innocent and helpless are forced by
taxation to provide munitions and armament for governments bent
upon conquest of territory and defense against powerful rival nations.
There is no greater or more woeful ordeal in the world of
humanity today than impending war. Therefore, international
peace is a crucial necessity. An arbitral court of justice shall be
established by which international disputes are to be settled. Through
this means all possibility of discord and war between the nations
will be obviated.
+P318{~
Ninth, there must be an equality of rights between men and
women. Women shall receive an equal privilege of education. This
will enable them to qualify and progress in all degrees of occupation
and accomplishment. For the world of humanity possesses
two wings: man and woman. If one wing remains incapable and
defective, it will restrict the power of the other, and full flight will
be impossible. Therefore, the completeness and perfection of the
human world are dependent upon the equal development of these
two wings.
Tenth, there shall be an equality of rights and prerogatives for
all mankind.
Eleventh, one language must be selected as an international
medium of speech and communication. Through this means misunderstandings
will be lessened, fellowship established and unity
assured.
These are a few of the principles proclaimed by &Baha'u'llah. He
has provided the remedy for the ailments which now afflict the
human world, solved the difficult problems of individual, social,
national and universal welfare and laid the foundation of divine
reality upon which material and spiritual civilization are to be
founded throughout the centuries before us.
Praise be to God! I find these two great American nations highly
capable and advanced in all that appertains to progress and civilization.
These governments are fair and equitable. The motives and
purposes of these people are lofty and inspiring. Therefore, it is my
hope that these revered nations may become prominent factors in
the establishment of international peace and the oneness of the
world of humanity; that they may lay the foundations of equality
and spiritual brotherhood among mankind; that they may manifest
the highest virtues of the human world, revere the divine lights of
the Prophets of God and establish the reality of unity so necessary
today in the affairs of nations. I pray that the nations of the East and
West shall become one flock under the care and guidance of the divine
Shepherd. Verily, this is the bestowal of God and the greatest
honor of man. This is the glory of humanity. This is the good pleasure
of God. I ask God for this with a contrite heart.
O my Lord! Thou Who art ever-forgiving! Verily, this assembly
hath turned its face toward Thy Kingdom. Verily, they are all of
Thy flock, and Thou art the one Shepherd of all. O Thou real
Shepherd! Educate and train Thy sheep in Thy green and verdant
pastures. Suffer these birds of Thine to build their nests in Thy rose
garden. Adorn Thine orchard with these fresh plants and flowers.
Refresh these human trees by Thy shower of beneficence and
+P319{~
favor. O God! Verily, we are all Thy servants--all Thine--and
Thou art the One Lord. We all adore Thee, and Thou art the beneficent
Master. O Lord! Render the eyes perceptive that they may
witness the lights of Thy Kingdom. Render the ears attentive that
they may hear the heavenly summons. Resuscitate the spirits that
they may be exhilarated through the breath of the Holy Spirit. O
Lord! Verily, we are weak, but Thou art almighty. We are poor,
but Thou art rich. Have mercy upon us. Apportion unto us a goodly
share of Thy realities, and lead us into the arena of Thine attainments.
Thou art the Powerful. Thou art the Able. Thou art the kind
Lord.
+P320{~
TALK &ABDU'L-BAHA DELIVERED
IN CHICAGO
16 September 1912
Talk at Home of Mrs. Corinne True
5338 Kenmore Avenue, Chicago, Illinois
Notes by Gertrude Buikema
&Allah-u-Abha! Praise be to God! I have spent a number of days
among you, associating with you in love and fragrance. Praise be
to God! Your hearts are pure, your faces radiant, your spirits
exhilarated through the glad tidings of God. I pray in your behalf,
seeking heavenly confirmations for you that each one may become
a radiant candle, shedding light in the world of humanity. May you
become the quintessence of love. May you prove to be the effulgence
of God, replete with the efficacy of the Holy Spirit and the
cause of unity and fellowship in the world of humanity, for today
mankind has the greatest need of love and agreement. If the world
should remain as it is today, great danger will face it. But if reconciliation
and unity are witnessed, if security and confidence be established,
if with heart and soul we strive in order that the teachings
of &Baha'u'llah may find effective penetration in the realities of
humankind, inducing fellowship and accord, binding together the
hearts of the various religions and uniting divergent peoples, the
world of mankind shall attain peace and composure, the will of
God will become the will of man and the earth a veritable habitation
of angels. Souls shall be educated, vice be dispelled, the virtues
of the world of humanity prevail, materialism pass away, religion
be strengthened and prove to be the bond which shall cement
together the hearts of men.
In the world of existence there are various bonds which unite
human hearts, but not one of these bonds is completely effective.
The first and foremost is the bond of family relationship, which is
not an efficient unity, for how often it happens that disagreement
and divergence rend asunder this close tie of association. The bond
of patriotism may be a means of fellowship and agreement, but
oneness of native land will not completely cement human hearts;
for if we review history, we shall find that people of the same race
and native land have frequently waged war against each other.
Often in civil strife they have shed the same racial blood and destroyed
the possessions of their own native kind. Therefore, this
bond is not sufficient. Another means of seeming unity is the bond
+P321{~
of political association, where governments and rulers have been
allied for reasons of intercourse and mutual protection, but which
agreement and union afterward became subject to change and violent
hatred even to the extreme of war and bloodshed. It is evident
that political oneness is not permanently effective.
The source of perfect unity and love in the world of existence is
the bond and oneness of reality. When the divine and fundamental
reality enters human hearts and lives, it conserves and protects all
states and conditions of mankind, establishing that intrinsic oneness
of the world of humanity which can only come into being
through the efficacy of the Holy Spirit. For the Holy Spirit is like
unto the life in the human body, which blends all differences of
parts and members in unity and agreement. Consider how numerous
are these parts and members, but the oneness of the animating
spirit of life unites them all in perfect combination. It establishes
such a unity in the bodily organism that if any part is subjected to
injury or becomes diseased, all the other parts and functions sympathetically
respond and suffer, owing to the perfect oneness
existing. Just as the human spirit of life is the cause of coordination
among the various parts of the human organism, the Holy Spirit is
the controlling cause of the unity and coordination of mankind.
That is to say, the bond or oneness of humanity cannot be effectively
established save through the power of the Holy Spirit, for the
world of humanity is a composite body, and the Holy Spirit is the
animating principle of its life.
Therefore, we must strive in order that the power of the Holy
Spirit may become effective throughout the world of mankind, that
it may confer a new quickening life upon the body politic of the nations
and peoples and that all may be guided to the protection and
shelter of the Word of God. Then this human world will become
angelic, earthly darkness pass away and celestial illumination
flood the horizons, human defects be effaced and divine virtues become
resplendent. This is possible and real, but only through the
power of the Holy Spirit. Today the greatest need of the world is
the animating, unifying presence of the Holy Spirit. Until it becomes
effective, penetrating and interpenetrating hearts and
spirits, and until perfect, reasoning faith shall be implanted in the
minds of men, it will be impossible for the social body to be inspired
with security and confidence. Nay, on the contrary, enmity
and strife will increase day by day, and the differences and divergences
of nations will be woefully augmented. Continual
additions to the armies and navies of the world will be made, and
the fear and certainty of the great pandemic war--the war unparalleled
+P322{~
in history--will be intensified; for armament, heretofore
limited, is now being increased upon a colossal scale. Conditions
are becoming acute, drawing nigh unto the degree of men
warring upon the seas, warring upon the plains, warring in the very
atmosphere with a violence unknown in former centuries. With the
growth of armament and preparation the dangers are increasingly
great.
We must use our utmost endeavors in order that the Holy Spirit
may influence minds and hearts toward peace, the bounties of God
surround, the divine effulgences become successive, human souls
advance, minds expand in wider vision, souls become more holy
and the world of humanity be rid of its great menace. For the betterment
of the world &Baha'u'llah endured all the hardships, ordeals
and vicissitudes of life, sacrificing His very being and comfort,
forfeiting His estates, possessions and honor--all that pertains to
human existence--not for one year, nay, rather, for nearly fifty
years. During this long period He was subjected to persecution and
abuse, was cast into prison, was banished from His native land, underwent
severities and humiliation and was exiled four times. He
was first exiled from Persia to &Baghdad, thence to Constantinople,
thence to Rumelia and finally to the great prison-fortress of &Akka
in Syria, where He passed the remainder of His life. Every day a
new oppression and abuse was heaped upon Him until He winged
His flight from the dungeon to the supreme world and returned to
His Lord. He endured these ordeals and difficulties in order that
this earthly human world might become heavenly, that the illumination
of the divine Kingdom should become a reality in human
hearts, that the individual members of mankind might progress,
the power of the Holy Spirit increase its efficacy and penetration
and the happiness of the world of humanity be assured. He desired
for all tranquillity and composure and exercised loving-kindness
toward the nations regardless of conditions and differences. He
addressed humanity, saying, "O humankind! Verily, ye are all the
leaves and fruits of one tree; ye are all one. Therefore, associate in
friendship; love one another; abandon prejudices of race; dispel
forever this gloomy darkness of human ignorance, for the century
of light, the Sun of Reality hath appeared. Now is the time for
affiliation, and now is the period of unity and concord. For
thousands of years ye have been contending in warfare and strife. It
is enough. Now is the time for unity. Lay aside all self-purposes,
and know for a certainty that all men are the servants of one God
Who will bind them together in love and agreement."
Inasmuch as great differences and divergences of denominational
+P323{~
belief had arisen throughout the past, every man with a new
idea attributing it to God, &Baha'u'llah desired that there should not
be any ground or reason for disagreement among the &Baha'is.
Therefore, with His own pen He wrote the Book of His Covenant,
addressing His relations and all people of the world, saying,
"Verily, I have appointed One Who is the Center of My Covenant.
All must obey Him; all must turn to Him; He is the Expounder of
My Book, and He is informed of My purpose. All must turn to
Him. Whatsoever He says is correct, for, verily, He knoweth the
texts of My Book. Other than He, no one doth know My Book."
The purpose of this statement is that there should never be discord
and divergence among the &Baha'is but that they should always be
unified and agreed. In His prayers &Baha'u'llah also said, "O God!
Whosoever violates My Covenant, O God, humiliate him. Verily,
whosoever violates My Covenant, O God, erase and efface him."
In all His Tablets, among which is the Tablet of the Branch, He has
mentioned and explained the attributes and qualities of the Personage
to Whom He referred in the Book of His Covenant. He has
fully expounded the function and potency of that Personage, so
that no one shall say, "I understand this from the writings of
&Baha'u'llah," for He has appointed the Center, or Expounder, of
the Book. He said, "Verily, He is the appointed one; other than
He, there is none," intending that no sects or prejudices should be
formed, and preventing every man here and there with a new
thought from creating dissension and variance. It is as though a
king should appoint a governor-general. Whosoever obeys him,
obeys the king. Whosoever violates and disobeys him, violates the
king. Therefore, whosoever obeys the Center of the Covenant appointed
by &Baha'u'llah has obeyed &Baha'u'llah, and whosoever
disobeys Him has disobeyed &Baha'u'llah. It has nothing to do with
Him (&Abdu'l-Baha) at all--precisely as the governor-general appointed
by the king--whosoever obeys the governor-general
obeys the king; whosoever disobeys the governor-general disobeys
the king.
Therefore, you must read the Tablets of &Baha'u'llah. You must
read the Tablet of the Branch and regard that which He has so clearly
stated. Beware! Beware! lest anyone should speak from the authority
of his own thoughts or create a new thing out of himself. Beware!
Beware! According to the explicit Covenant of &Baha'u'llah you
should care nothing at all for such a person. &Baha'u'llah shuns such
souls. I have expounded these things for you, for the conservation
and protection of the teachings of &Baha'u'llah, in order that you
may be informed, lest any souls shall deceive you and lest any
+P324{~
souls shall cause suspicion among you. You must love all people,
and yet if any souls put you in doubt, you must know that &Baha'u'llah
is severed from them. Whosoever works for unity and fellowship
is a servant of &Baha'u'llah, and &Baha'u'llah is his assistant
and helper. I ask God that He may cause you to be the very
means of agreement and unity, that He may make you radiant,
merciful, heavenly children of the divine Kingdom; that you may
advance day by day; that you may become as bright as these lamps,
bestowing light upon all humanity. Salutations and farewell!
+P325{~
TALK &ABDU'L-BAHA DELIVERED
IN MINNEAPOLIS
20 September 1912
Talk at Home of Mr. Albert L. Hall
2030 Queen Avenue South, Minneapolis, Minnesota
Notes by Ellen T. Pursell
Praise be to God! This is a beautiful and radiant assemblage. It is a
merciful gathering, for you have met here in the utmost love and
spirituality. There are many meetings in the world, thousands of
them perhaps being held at this very moment, mostly for social,
political, scientific or commercial purposes; but our gathering here
tonight is for God, for heavenly purposes. We are neither attached
to commerce nor is our interest scientific; our spirit and motive are
solely for the manifestation of divine bestowals.
Man possesses two types of virtues: One is material, and the other
ideal in character. For example, the body of man expresses certain
material virtues, but the spirit of man manifests virtues that are
ideal. The sense of sight in man is a physical virtue; but insight, the
power of inner perception, is ideal in its nature. The sense of hearing
is a physical endowment, whereas memory in man is ideal.
Among other human forces the power of ideation, or faculty of intellection,
is material, but the power of love is spiritual. The acquisition
of the realities of phenomena is an ideal virtue; likewise,
the emotions of man and his ability to prove the existence of God.
Realization of moral standards and the world of discovery involve
virtues essentially ideal.
If we review history, we will observe that human advancement
has been greatest in the development of material virtues. Civilization
is the sign and evidence of this progression. Throughout the
world, material civilization has attained truly wonderful heights
and degrees of efficiency--that is to say, the outward powers and
virtues of man have greatly developed, but the inner and ideal virtues
have been correspondingly delayed and neglected. It is now
the time in the history of the world for us to strive and give an impetus
to the advancement and development of inner forces--that is
to say, we must arise to service in the world of morality, for human
morals are in need of readjustment. We must also render service to
the world of intellectuality in order that the minds of men may increase
in power and become keener in perception, assisting the intellect
of man to attain its supremacy so that the ideal virtues may
+P326{~
appear. Before a step is taken in this direction we must be able to
prove Divinity from the standpoint of reason so that no doubt or
objection may remain for the rationalist. Afterward, we must be
able to prove the existence of the bounty of God--that the divine
bounty encompasses humanity and that it is transcendental. Furthermore,
we must demonstrate that the spirit of man is immortal,
that it is not subject to disintegration and that it comprises the virtues
of humanity.
Material virtues have attained great development, but ideal virtues
have been left far behind. If you should ask a thousand persons,
"What are the proofs of the reality of Divinity?" perhaps not
one would be able to answer. If you should ask further, "What
proofs have you regarding the essence of God?" "How do you explain
inspiration and revelation?" "What are the evidences of conscious
intelligence beyond the material universe?" "Can you suggest
a plan and method for the betterment of human moralities?"
"Can you clearly define and differentiate the world of nature
and the world of Divinity?"--you would receive very little
real knowledge and enlightenment upon these questions. This is
due to the fact that development of the ideal virtues has been neglected.
People speak of Divinity, but the ideas and beliefs they
have of Divinity are, in reality, superstition. Divinity is the effulgence
of the Sun of Reality, the manifestation of spiritual virtues
and ideal powers. The intellectual proofs of Divinity are based
upon observation and evidence which constitute decisive argument,
logically proving the reality of Divinity, the effulgence of
mercy, the certainty of inspiration and immortality of the spirit.
This is, in reality, the science of Divinity. Divinity is not what is
set forth in dogmas and sermons of the church. Ordinarily when the
word Divinity is mentioned, it is associated in the minds of the
hearers with certain formulas and doctrines, whereas it essentially
means the wisdom and knowledge of God, the effulgence of the
Sun of Truth, the revelation of reality and divine philosophy.
Philosophy is of two kinds: natural and divine. Natural philosophy
seeks knowledge of physical verities and explains material
phenomena, whereas divine philosophy deals with ideal verities
and phenomena of the spirit. The field and scope of natural philosophy
have been greatly enlarged, and its accomplishments are
most praiseworthy, for it has served humanity. But according to
the evidence of present world conditions divine philosophy--
which has for its object the sublimation of human nature, spiritual
advancement, heavenly guidance for the development of the human
race, attainment to the breaths of the Holy Spirit and knowledge
+P327{~
of the verities of God--has been outdistanced and neglected.
Now is the time for us to make an effort and enable it to
advance apace with the philosophy of material investigation so that
awakening of the ideal virtues may progress equally with the unfoldment
of the natural powers. In the same proportion that the
body of man is developing, the spirit of man must be strengthened;
and just as his outer perceptions have been quickened, his inner
intellectual powers must be sensitized so that he need not rely
wholly upon tradition and human precedent. In divine questions
we must not depend entirely upon the heritage of tradition and
former human experience; nay, rather, we must exercise reason,
analyze and logically examine the facts presented so that confidence
will be inspired and faith attained. Then and then only the
reality of things will be revealed to us. The philosophers of
Greece--such as Aristotle, Socrates, Plato and others--were devoted
to the investigation of both natural and spiritual phenomena.
In their schools of teaching they discoursed upon the world of nature
as well as the supernatural world. Today the philosophy and
logic of Aristotle are known throughout the world. Because they
were interested in both natural and divine philosophy, furthering
the development of the physical world of mankind as well as the
intellectual, they rendered praiseworthy service to humanity. This
was the reason of the triumph and survival of their teachings and
principles. Man should continue both these lines of research and
investigation so that all the human virtues, outer and inner, may
become possible. The attainment of these virtues, both material
and ideal, is conditioned upon intelligent investigation of reality,
by which investigation the sublimity of man and his intellectual
progress is accomplished. Forms must be set aside and renounced;
reality must be sought. We must discover for ourselves where and
what reality is. In religious beliefs nations and peoples today are
imitators of ancestors and forefathers. If a man's father was a
Christian, he himself is a Christian; a Buddhist is the son of a
Buddhist, a Zoroastrian of a Zoroastrian. A gentile or an idolator
follows the religious footsteps of his father and ancestry. This is
absolute imitation. The requirement in this day is that man must
independently and impartially investigate every form of reality.
The great question appertaining to humanity is religion. The
first condition is that man must intelligently investigate its foundations.
The second condition is that he must admit and acknowledge
the oneness of the world of humanity. By this means the attainment
of true fellowship among mankind is assured, and the alienation of
races and individuals is prevented. All must be considered the servants
+P328{~
of God; all must recognize God as the one kind Protector and
Creator. In proportion to the acknowledgment of the oneness and
solidarity of mankind, fellowship is possible, misunderstandings
will be removed and reality become apparent. Then will the light of
reality shine forth, and when reality illumines the world, the happiness
of humankind will become a verity. Man must spiritually
perceive that religion has been intended by God to be the means of
grace, the source of life and cause of agreement. If it becomes the
cause of discord, enmity and hatred, it is better that man should be
without it. For in its teachings we seek the spirit of charity and love
to bind the hearts of men together. If, on the contrary, we find it
alienates and embitters human hearts, we are justified in casting it
aside. Therefore, when man through sincere investigation discovers
the fundamental reality of religion, his former prejudices
disappear, and his new condition of enlightenment is conducive to
the development of the world of humanity.
The purport of our subject is that, just as man is in need of outward
education, he is likewise in need of ideal refinement; just as
the outer sense of sight is necessary to him, he should also possess
insight and conscious perception; as he needs hearing, at the same
time memory is essential; as a body is indispensable to him,
likewise a mind is requisite; one is a material virtue, the other is
ideal. As human creatures fitted and qualified with this dual
endowment, we must endeavor through the assistance and grace
of God and by the exercise of our ideal power of intellect to attain
all lofty virtues, that we may witness the effulgence of the Sun of
Reality, reflect the spirit of the Kingdom, behold the manifest evidences
of the reality of Divinity, comprehend irrefutable proofs of
the immortality of the soul, live in conscious at-one-ment with the
eternal world and become quickened and awake with the life and
love of God.
+P329{~
TALK &ABDU'L-BAHA DELIVERED
IN ST. PAUL
20 September 1912
Talk at Home of Dr. and Mrs. Clement Woolson
870 Laurel Avenue, St. Paul, Minnesota
From Stenographic Notes
The materialists hold to the opinion that the world of nature is
complete. The divine philosophers declare that the world of nature
is incomplete. There is a wide difference between the two. The
materialists call attention to the perfection of nature, the sun, moon
and stars, the trees in their adornment, the whole earth and the
sea--even unimportant phenomena revealing the most perfect
symmetry. The divine philosophers deny this seeming perfection
and completeness in nature's kingdom, even though admitting the
beauty of its scenes and aspects and acknowledging the irresistible
cosmic forces which control the colossal suns and planets. They
hold that while nature seems perfect, it is, nevertheless, imperfect
because it has need of intelligence and education. In proof of this
they say that man, though he be a very god in the realm of material
creation, is himself in need of an educator. Man undeveloped by
education is savage, animalistic, brutal. Laws and regulations,
schools, colleges and universities have for their purpose the training
of man and his uplift from the dark borderland of the animal
kingdom. What is the difference between the people of America
and the inhabitants of central Africa?
All are human beings. Why have the people of America advanced
to a high degree of civilization while the tribes of central
Africa remain in extreme ignorance and barbarism? The difference
and distinction between them is the degree of education. This is
unquestioned. The people of Europe and America have been uplifted
by education and training from the world of defects and have
ascended toward the realm of perfection, whereas the people of
Africa, denied educational development, remain in a natural condition
of illiteracy and deprivation, for nature is incomplete and
defective. Education is a necessity. If a piece of ground be left in its
natural and original state, it will either become a thorny waste or be
covered by worthless weeds. When cleared and cultivated, this
same unproductive field will yield plentiful harvests of food for
human sustenance.
This same difference is noticeable among animals; some have
+P330{~
been domesticated, educated, others left wild. The proof is clear
that the world of nature is imperfect, the world of education perfect.
That is to say, man is rescued from the exigencies of nature by
training and culture; consequently, education is necessary, obligatory.
But education is of various kinds. There is a training and development
of the physical body which ensures strength and growth.
There is intellectual education or mental training for which schools
and colleges are founded. The third kind of education is that of the
spirit. Through the breaths of the Holy Spirit man is uplifted into
the world of moralities and illumined by the lights of divine bestowals.
The moral world is only attained through the effulgence of
the Sun of Reality and the quickening life of the divine spirit. For
this reason the holy Manifestations of God appear in the human
world. They come to educate and illuminate mankind, to bestow
spiritual susceptibilities, to quicken inner perceptions and thereby
adorn the reality of man--the human temple--with divine graces.
Through Them man may become the point of the emanations of
God and the recipient of heavenly bounties. Under the influence of
Their teachings he may become the manifestation of the effulgences
of God and a magnet attracting the lights of the supreme
world. For this reason the holy, divine Manifestations are the first
Teachers and Educators of humanity; Their traces are the highest
evidences, and Their spiritual tuition is universal in its application
to the world of mankind. Their influence and power are immeasurable
and unlimited. One heavenly Personage has developed many
nations. For example, Jesus Christ, single and unassisted, educated
the Roman, Greek and Assyrian nations and all of Europe. It
is evident, therefore, that the greatest education is that of the Spirit.
The spirit of man must acquire its bounties from the Kingdom of
God in order that it may become the mirror and manifestation of
lights and the dawning point of divine traces, because the human
reality is like the soil. If no bounty of rain descends from heaven
upon the soil, if no heat of the sun penetrates, it will remain black,
forbidding, unproductive; but when the moistening shower and the
effulgent glow of the sun's rays fall upon it, beautiful and redolent
flowers grow from its bosom. Similarly, the human spirit or reality
of man, unless it becomes the recipient of the lights of the Kingdom,
develops divine susceptibilities and consciously reflects the
effulgence of God, will not be the manifestation of ideal bounties,
for only the reality of man can become the mirror wherein the lights
of God are revealed. The reality of man will then be as the spirit of
this world, for just as the animus of life quickens the physical
+P331{~
human body, so the body of the world will receive its vivification
through the animating virtue of the sanctified spirit of man.
It is evident that the holy Manifestations and divine dawning
points are necessary, for these blessed and glorious Souls are the
foremost Teachers and Educators of mankind, and all human souls
are developed through Them by the bounty of the Holy Spirit of
God.
During the ministry of Jesus Christ in Palestine He was surrounded
by people of various nations, including the Jews, all of
them living in the condition of extreme ignorance, bereft of the
Word of God and darkened in consciousness. Christ educated
these people and quickened them with the life of the Word so that
they in turn became the instruments of educating the world, illumining
the East and the West.
Consider the wonderful effect of spiritual education and training.
By it the fisherman Peter was transformed into the greatest of
teachers. Spiritual education made the disciples radiant lamps in
the darkness of the world and caused the Christians of the first and
second centuries to become renowned everywhere for their virtues.
Even philosophers bore testimony to this. Among them was
Galen, the physician, who wrote a book upon the subject of the
progress of the nations. He was a celebrated philosopher of the
Greeks, although not a Christian. In his book he stated that religious
beliefs exercise a tremendous influence upon civilization and
that the world is in need of such belief. In proof of this, he said, in
substance, "In our time there is a certain people called Christians,
who, though neither philosophers nor scholastically trained, are
superior to all others as regards their morality. They are perfect in
morals. Each one of them is like a great philosopher in morals,
ethics and turning toward the Kingdom of God." This is evidence
from the testimony of an intelligent outside observer that spiritual
education is the light of the world of humanity and that its absence
in the world is darkness itself.
&Baha'u'llah appeared in Persia at a time when the darkness of
ignorance enveloped the East, and there was no trace of human
love and fellowship. Through divine education and the power of
the breaths of the Holy Spirit He so refined the souls of the Persians
who followed Him that they attained a station of highest intelligence
and reflected the attributes of perfection to the world.
Whereas formerly they were ignorant, they became knowing; they
were weak, they became mighty; they were without integrity, they
became conscientious; they were hostile toward all men, they developed
+P332{~
love for humanity; they were spiritually negligent, they
became mindful and attentive; they were sleeping, they became
awakened; they disagreed among themselves, they united in love
and are now striving to render service to the world of humankind.
Service to God and mankind is their sole intention; they have
neither wish nor desire save that which is in accordance with the
good pleasure of God. The good pleasure of God is love for His
creatures. The will and plan of God is that each individual member
of humankind shall become illumined like unto a lamp, radiant
with all the destined virtues of humanity, leading his fellow creatures
out of natural darkness into the heavenly light. Therein rests
the virtue and glory of the world of humanity. This is the perfection,
honor and glory of man; otherwise, man is an animal and
without differentiation from the creatures of that lower kingdom.
It is clearly evident that while man possesses powers in common
with the animal, he is distinguished from the animal by intellectual
attainment, spiritual perception, the acquisition of virtues,
capacity to receive the bestowals of Divinity, lordly bounty and
emanations of heavenly mercy. This is the adornment of man, his
honor and sublimity. Humanity must strive toward this supreme
station. Christ has interpreted this station as the second birth. Man
is first born from a world of darkness, the matrix of the mother, into
this physical world of light. In the dark world from whence he
came he had no knowledge of the virtues of this existence. He has
been liberated from a condition of darkness and brought into a new
and spacious realm where there is sunlight, the stars are shining,
the moon sheds its radiance, there are beautiful views, gardens of
roses, fruits and all the blessings of the present world. How did he
attain these blessings? Through the agency of birth from the
mother. Just as man has been physically born into this world, he
may be reborn from the realm and matrix of nature, for the realm of
nature is a condition of animalism, darkness and defect. In this
second birth he attains the world of the Kingdom. There he witnesses
and realizes that the world of nature is a world of gloom,
whereas the Kingdom is a world of radiance; the world of nature is
a world of defects, the Kingdom is a realm of perfection; the world
of nature is a world without enlightenment, the Kingdom of
spiritual humanity is a heaven of illumination. Great discoveries
and revelations are now possible for him; he has attained the reality
of perception; his circle of understanding is illimitably widened; he
views the realities of creation, comprehends the divine bounties
and unseals the mystery of phenomena. This is the station which
Christ has interpreted as the second birth. He says that just as ye
+P333{~
were physically born from the mother into this world, ye must be
born again from the mother world of nature into the life of the divine
Kingdom. May you all attain this second, spiritual birth.
"That which is born of the flesh is flesh; and that which is born of
the Spirit is spirit."
I pray that the confirmation of God may descend upon you. May
you all be born again from this mortal world into the realm of the
Kingdom. May you clearly witness the signs of God, sense the
virtues of the divine, attain the eternal bounties and perceive the
reality of everlasting life.
+P334{~
TALKS &ABDU'L-BAHA DELIVERED
IN DENVER
24 September 1912
Talk at Home of Mrs. Roberts
Denver, Colorado
From Stenographic Notes
I have come from distant lands of the East to visit you, crossing
the great ocean and traveling a long distance upon this continent.
Consider how I have longed to meet you, for my body is frail and
weak, incapable of long endurance, yet--praise be to God!--we
have at last reached Denver. Such a gathering as this is worthy of
thanksgiving; it is peerless and unique among meetings. Other
meetings are held from motives of material interests--such as social,
political, commercial, educational--but this assemblage has
no other purpose than attainment to the divine Kingdom; therefore,
it is unique, unequaled. The hearts have turned to God; spirits are
exalted through the glad tidings of God; the intentions of all are
directed to God. What better meeting could be imagined than this?
Such a gathering is fundamentally spiritual, sincere and most
important. But we must arise in the accomplishment of its purposes,
for our attention is directed toward the heavenly Kingdom
unto which we must render faithful service. Therefore, all individuals
present here must be in the attitude of perfect love and fellowship,
manifesting the utmost humility and self-sacrifice, turning
our thoughts toward the Kingdom of God so that our meeting
may be an expression of the glorified hosts of the Supreme Concourse.
Praise be to God! We are living in a century of light. Praise be to
God! We are upon earth in the day of divine effulgence. Praise be
to God! We are alive in this time of the manifestation of divine
love. Praise be to God that we live in the day of the outpouring of
heavenly bounty. Praise be to God! This is a day wherein the lights
and splendors have awakened progress throughout the East and the
West. Many holy souls in former times longed to witness this century,
lamenting night and day, yearning to be upon the earth in this
cycle; but our presence and privilege is the beneficent gift of the
Lord. In His divine mercy and absolute virtue He has bestowed this
upon us, even as Christ declared, "Many are called but few are
chosen." Verily, God has chosen you for His love and knowledge;
God has chosen you for the worthy service of unifying mankind;
+P335{~
God has chosen you for the purpose of investigating reality and
promulgating international peace; God has chosen you for the progress
and development of humanity, for spreading and proclaiming
true education, for the expression of love toward your fellow
creatures and the removal of prejudice; God has chosen you to
blend together human hearts and give light to the human world.
The doors of His generosity are wide, wide open to us; but we must
be attentive, alert and mindful, occupied with service to all mankind,
appreciating the bestowals of God and ever conforming to
His will.
Observe how darkness has overspread the world. In every
corner of the earth there is strife, discord and warfare of some kind.
Mankind is submerged in the sea of materialism and occupied with
the affairs of this world. They have no thought beyond earthly possessions
and manifest no desire save the passions of this fleeting,
mortal existence. Their utmost purpose is the attainment of material
livelihood, physical comforts and worldly enjoyments such as
constitute the happiness of the animal world rather than the world
of man.
The honor of man is through the attainment of the knowledge of
God; his happiness is from the love of God; his joy is in the glad
tidings of God; his greatness is dependent upon his servitude to
God. The highest development of man is his entrance into the divine
Kingdom, and the outcome of this human existence is the nucleus
and essence of eternal life. If man is bereft of the divine bestowals
and if his enjoyment and happiness are restricted to his
material inclinations, what distinction or difference is there between
the animal and himself? In fact, the animal's happiness is
greater, for its wants are fewer and its means of livelihood easier to
acquire. Although it is necessary for man to strive for material
needs and comforts, his real need is the acquisition of the bounties
of God. If he is bereft of divine bounties, spiritual susceptibilities
and heavenly glad tidings, the life of man in this world has not
yielded any worthy fruit. While possessing physical life, he should
lay hold of the life spiritual, and together with bodily comforts and
happiness, he should enjoy divine pleasures and content. Then is
man worthy of the title man; then will he be after the image and
likeness of God, for the image of the Merciful consists of the attributes
of the heavenly Kingdom. If no fruits of the Kingdom appear
in the garden of his soul, man is not in the image and likeness of
God, but if those fruits are forthcoming, he becomes the recipient
of ideal bestowals and is enkindled with the fire of the love of God.
If his morals become spiritual in character, his aspirations
+P336{~
heavenly and his actions conformable to the will of God, man has
attained the image and likeness of his Creator; otherwise, he is the
image and likeness of Satan. Therefore, Christ hath said, "Ye
shall know them by their fruits."
What are the fruits of the human world? They are the spiritual
attributes which appear in man. If man is bereft of those attributes,
he is like a fruitless tree. One whose aspiration is lofty and who has
developed self-reliance will not be content with a mere animal
existence. He will seek the divine Kingdom; he will long to be in
heaven although he still walks the earth in his material body, and
though his outer visage be physical, his face of inner reflection will
become spiritual and heavenly. Until this station is attained by
man, his life will be utterly devoid of real outcomes. The span of
his existence will pass away in eating, drinking and sleeping,
without eternal fruits, heavenly traces or illumination--without
spiritual potency, everlasting life or the lofty attainments intended
for him during his pilgrimage through the human world. You must
thank God that your efforts are high and noble, that your endeavors
are worthy, that your intentions are centered upon the Kingdom of
God and that your supreme desire is the acquisition of eternal virtues.
You must act in accordance with these requirements. A man
may be a &Baha'i in name only. If he is a &Baha'i in reality, his deeds
and actions will be decisive proofs of it. What are the requirements?
Love for mankind, sincerity toward all, reflecting the oneness
of the world of humanity, philanthropy, becoming enkindled
with the fire of the love of God, attainment to the knowledge of
God and that which is conducive to human welfare.
This evening we were speaking of the fellowship and unity of
the Persian &Baha'is. They can truly be called lovers. For example,
if one of the friends of God arrived in their city, all the friends
would rejoice and assemble together in a meeting with him. If he
were ill, they would care for him; if sad, they would comfort him.
They would care for him in every way and give unmistakable evidence
that there is a spiritual relationship amongst them.
Strangers and outsiders are astonished at this love and radiant
affection existing among the &Baha'is. They inquire about it. They
observe the unity and agreement manifest among them. They say,
"What a beautiful spirit shines in their faces!" All envy it and wish
that such a bond of love might be witnessed everywhere. Therefore,
to you my first admonition is this: Associate most kindly with
all; be as one family; pursue this same pathway. Let your intentions
be one that your love may permeate and affect the hearts of others
+P337{~
so that they may grow to love each other and all attain to this condition
of oneness.
The world of humanity is filled with darkness; you are its radiant
candles. It is very poor; you must be the treasury of the Kingdom.
It is exceedingly debased; you must be the cause of its exaltation. It
is bereft of divine graces; you must give it impetus and spiritual
quickening. According to the teachings of &Baha'u'llah you must
love and cherish each individual member of humanity.
The first sign of faith is love. The message of the holy, divine
Manifestations is love; the phenomena of creation are based upon
love; the radiance of the world is due to love; the well-being and
happiness of the world depend upon it. Therefore, I admonish you
that you must strive throughout the human world to diffuse the
light of love. The people of this world are thinking of warfare; you
must be peacemakers. The nations are self-centered; you must be
thoughtful of others rather than yourselves. They are neglectful;
you must be mindful. They are asleep; you should be awake and
alert. May each one of you be as a shining star in the horizon of eternal
glory. This is my wish for you and my highest hope. I have
come long distances that you may attain these attributes and divine
favors. Praise be to God! I have attended this meeting which has for
its purpose the commemoration of God.
25 September 1912 2
Talk at Second Divine Science Church
3929 West Thirty-eighth Avenue, Denver, Colorado
From Stenographic Notes
In the Orient I was informed of the lofty purposes and wonderful
attainments of the American people. When I arrived in this country,
I realized that American ideals are indeed most praiseworthy and
that the people here are lovers of truth. They investigate reality,
and there is no trace of fanaticism among them. Today the nations
of the world are on the verge of war, influenced and impelled by
prejudices of ignorance and racial fanaticism. Praise be to God!
You are free from such prejudice, for you believe in the oneness
and solidarity of the world of humanity. There is no doubt that the
divine confirmations will uphold you.
One of the forms of prejudice which afflict the world of mankind
is religious bigotry and fanaticism. When this hatred burns in
+P338{~
human hearts, it becomes the cause of revolution, destruction,
abasement of humankind and deprivation of the mercy of God. For
the holy Manifestations and divine Founders of religion Themselves
were completely unified in love and agreement, whereas
Their followers are characterized by bitter antagonism and attitudes
of hostility toward each other. God has desired for mankind
the effulgence of love, but through blindness and misapprehension
man has enveloped himself in veils of discord, strife and hatred.
The supreme need of humanity is cooperation and reciprocity. The
stronger the ties of fellowship and solidarity amongst men, the
greater will be the power of constructiveness and accomplishment
in all the planes of human activity. Without cooperation and reciprocal
attitude the individual member of human society remains
self-centered, uninspired by altruistic purposes, limited and solitary
in development like the animal and plant organisms of the
lower kingdoms. The lower creatures are not in need of cooperation
and reciprocity. A tree can live solitary and alone, but this is
impossible for man without retrogression. Therefore, every
cooperative attitude and activity of human life is praiseworthy and
foreintended by the will of God. The first expression of cooperation
is family relationship, which is unreliable and uncertain in its
potency, for it is subject to separation and does not permanently
cement together the individual members of humanity. There is also
a cooperation and oneness in nativity or race which is likewise not
efficient, for although its members may agree in general, they differ
radically in personal and particular points of view. Racial association,
therefore, will not ensure the requirements of divine relationship.
There are other means in the human world by which
physical association is established, but these fail to weld together
the hearts and spirits of men and are correspondingly inefficient.
Therefore, it is evident that God has destined and intended religion
to be the cause and means of cooperative effort and accomplishment
among mankind. To this end He has sent the Prophets of
God, the holy Manifestations of the Word, in order that the fundamental
reality and religion of God may prove to be the bond of
human unity, for the divine religions revealed by these holy Messengers
have one and the same foundation. All will admit, therefore,
that the divine religions are intended to be the means of true
human cooperation, that they are united in the purpose of making
humanity one family, for they rest upon the universal foundation of
love, and love is the first effulgence of Divinity.
Each one of the divine religions has established two kinds of ordinances:
the essential and the accidental. The essential ordinances
+P339{~
rest upon the firm, unchanging, eternal foundations of the Word itself.
They concern spiritualities, seek to stabilize morals, awaken
intuitive susceptibilities, reveal the knowledge of God and inculcate
the love of all mankind. The accidental laws concern the administration
of outer human actions and relations, establishing
rules and regulations requisite for the world of bodies and their
control. These are ever subject to change and supersedure according
to exigencies of time, place and condition. For example, during
the time of Moses, ten commandments concerning the punishment
of murder were revealed in His Book. Divorce was sanctioned
and polygamy allowable to a certain extent. If a man committed
theft, his hand was cut off. This was drastic law and severe
punishment applicable to the time of Moses. But when the
time of Christ came, minds had developed, realizations were
keener and spiritual perceptions had advanced so that certain laws
concerning murder, plurality of wives and divorce were abrogated.
But the essential ordinances of the Mosaic dispensation remained
unchanged. These were the fundamental realities of the knowledge
of God and the holy Manifestations, the purification of morals, the
awakening of spiritual susceptibilities--eternal principles in
which there is no change or transformation. Briefly, the foundation
of the divine religions is one eternal foundation, but the laws for
temporary conditions and exigencies are subject to change.
Therefore, by adherence to these temporary laws, blindly following
and imitating ancestral forms, difference and divergence have
arisen among followers of the various religions, resulting in disunion,
strife and hatred. Blind imitations and dogmatic observances
are conducive to alienation and disagreement; they lead to
bloodshed and destruction of the foundations of humanity. Therefore,
the religionists of the world must lay aside these imitations
and investigate the essential foundation or reality itself, which is
not subject to change or transformation. This is the divine means of
agreement and unification.
The purpose of all the divine religions is the establishment of the
bonds of love and fellowship among men, and the heavenly
phenomena of the revealed Word of God are intended to be a
source of knowledge and illumination to humanity. So long as man
persists in his adherence to ancestral forms and imitation of obsolete
ceremonials, denying higher revelations of the divine light in
the world, strife and contention will destroy the purpose of religion
and make love and fellowship impossible. Each of the holy Manifestations
announced the glad tidings of His successor, and each
One confirmed the message of His predecessor. Therefore, inasmuch
+P340{~
as They were agreed and united in purpose and teaching, it is
incumbent upon Their followers to be likewise unified in love and
spiritual fellowship. In no other way will discord and alienation
disappear and the oneness of the world of humanity be established.
After we have proved the validity of the Manifestations of the
Word of God by investigating the divine teachings, we must discover
for a certainty whether They have been real Educators of
mankind. Among the revelators of the law of God was Moses.
When He appeared, all the contemporaneous nations rejected
Him. Notwithstanding this, single and alone He promulgated the
divine teachings and liberated a nation from the lowest condition of
degradation and bondage. The people of Israel were ignorant,
lowly, debased in morals--a race of slaves under burdensome oppression.
Moses led them out of captivity and brought them to the
Holy Land. He educated and disciplined them, established among
them the foundations of material and divine civilization. Through
the education of Moses these ignorant people attained an advanced
degree of power and prestige, culminating in the glory of the reign
of Solomon. From the abyss of bereavement and slavery they were
uplifted to the highest plane of progress and civilized nationhood.
It is evident, therefore, that Moses was an Educator and Teacher.
The purpose and mission of the holy, divine Messengers is the
training and advancement of humanity, the cultivation of divine
fruits in the gardens of human hearts, the reflection of heavenly
effulgence in the mirrors of human souls, the quickening of mental
capacity and the increase of spiritual susceptibilities. When these
results and outcomes are witnessed in mankind, the function and
mission of the Manifestations are unmistakable. Christ, single and
alone, without schooling or outward education and trained to labor
in the shop of a carpenter, appeared in the world at the time when
the Jewish nation was in the greatest abasement. This radiant
Youth, without wealth, power of armies or prestige, rescued the
Jews who believed on Him from tyranny and degradation and lifted
them to the highest plane of development and glory. Peter, His disciple,
was a fisherman. Through the power of Christ he shed light
upon all the horizons of the world. Furthermore, various people of
the Greek, Roman, Egyptian and Assyrian nations were brought
together in unity and agreement; where warfare and bloodshed had
existed, humility and love were manifest, and the foundations of
divine religion were established, never to be destroyed. This
proves that Christ was a heavenly Teacher and Educator of the
world of humanity, for such evidences are historical and irrefutable,
not based upon tradition and circumstantial report. The power
+P341{~
of His Word in cementing these nations together is as clear and
evident as the sun at midday. There is no need of further demonstration.
The proof of the validity of a Manifestation of God is the penetration
and potency of His Word, the cultivation of heavenly attributes
in the hearts and lives of His followers and the bestowal of
divine education upon the world of humanity. This is absolute
proof. The world is a school in which there must be Teachers of the
Word of God. The evidence of the ability of these Teachers is
efficient education of the graduating classes.
In the early part of the nineteenth century the horizon of Persia
was shrouded in great darkness and ignorance. The people of that
country were in a condition of barbarism. Hatred and bigotry prevailed
among the various religions; bloodshed and hostility were
frequent among sects and denominations of belief. There were no
evidences of affiliation and unity; violent prejudice and antagonism
ruled the hearts of men. At such a time as this
&Baha'u'llah proclaimed the first principle of His mission and
teaching--the oneness of the world of humanity. His second announcement
was the investigation of reality; the third was the oneness
of the foundations of the divine religions. Through spiritual
education He led the people out of darkness and ignorance into the
clear light of truth, illuminated their hearts with the splendor of
knowledge, laid a true and universal basis for religious teachings,
cultivated the virtues of humanity, conferred spiritual susceptibilities,
awakened inner perceptions and changed the dishonor of
prejudiced souls to the highest degree of honor and capacity.
Today in Persia and the Orient you will find the followers of
&Baha'u'llah united in the closest ties of fellowship and love. They
have abandoned religious prejudices and have become as one family.
When you enter their meetings, you will find Christians, Muslims,
Buddhists, Zoroastrians, Jews and representatives of other
beliefs present, all conjoined in a wonderful unity without a trace
of bigotry or fanaticism, and the light of the oneness of the world of
humanity reflected in their faces. Day by day they are advancing,
manifesting greater and still greater love for each other. Their faith
is fixed upon the unification of mankind, and their highest purpose
is the oneness of religious belief. They proclaim to all humanity the
sheltering mercy and infinite grace of God. They teach the reconciliation
of religion with science and reason. They show forth in
words and deeds the reality of love for all mankind as the servants
of one God and the recipients of His universal bounty. These are
their thoughts, their beliefs, their guiding principles, their religion.
+P342{~
No trace of religious, racial, patriotic or political prejudice can be
found among them, for they are real servants of God and obedient
to His will and command.
My highest hope and desire is that the strongest and most indissoluble
bond shall be established between the American nation and
the people of the Orient. This is my prayer to God. May the day
come when through divine and spiritual activity in the human
world the religions shall be reconciled and all races of mankind
come together in unity and love. Fifty years ago &Baha'u'llah proclaimed
the peace of the nations and oneness of the divine religions,
addressing His words to all the kings and rulers of the world in
specific Tablets. Therefore, my supreme desire is the unity of the
East and West, universal peace and the oneness of the world of
humanity.
+P343{~
TALKS &ABDU'L-BAHA DELIVERED IN
OAKLAND, PALO ALTO, SAN FRANCISCO,
AND SACRAMENTO
7 October 1912
Talk to Japanese Young Men's Christian Association
Japanese Independent Church, Oakland, California
Notes by Bijou Straun
It is a great happiness to be here this evening, especially for the
reason that the members of this Association have come from the
region of the Orient. For a long time I have entertained a desire to
meet some of the Japanese friends. That nation has achieved extraordinary
progress in a short space of time--a progress and development
which have astonished the world. Inasmuch as they have
advanced in material civilization, they must assuredly possess the
capacity for spiritual development. For this reason, I have an excessive
longing to meet them. Praise be to God! This pleasure is
now afforded me, for here in this city I am face to face with a revered
group of the Japanese. According to report the people of the
Japanese nation are not prejudiced. They investigate reality.
Wherever they find truth, they prove to be its lovers. They are not
attached tenaciously to blind imitations of ancient beliefs and dogmas.
Therefore, it is my great desire to discourse with them upon a
subject in order that the unity and blending together of the nations
of the East and the nations of the West may be furthered and accomplished.
In this way religious, racial and political prejudice,
partisan bias and sectarianism will be dispelled amongst men. Any
kind of prejudice is destructive to the body politic.
When we review history from the beginning of human existence
to the present age in which we live, it is evident all war and conflict,
bloodshed and battle, every form of sedition has been due to some
form of prejudice--whether religious, racial or national--to partisan
bias and selfish prejudice of some sort. Even today we witness
an upheaval in the Balkans, a war of religious prejudice. Some
years ago when I was living in Rumelia, war broke out among the
religious peoples. There was no attitude of justice or equity whatever
amongst them. They pillaged the properties of each other,
burning each others' homes and houses, slaughtering men, women
and children, imagining that such warfare and bloodshed was the
means of drawing near to God. This clearly proved that prejudice
+P344{~
is a destroyer of the foundations of the world of humanity, whereas
religion was meant to be the cause of fellowship and agreement.
Religion must be the cause of love. Religion must be the cause
of justice, for the wisdom of the Manifestations of God is directed
toward the establishing of the bond of a love which is indissoluble.
The bonds which hold together the body politic are not sufficient.
These bonds may be mentioned--for instance, the bond of patriotism.
This is evidently not a sufficient bond, for how often it happens
that people of the same nation wage civil war amongst themselves.
The bond of fellowship may be racial, but history proves this is not
sufficiently strong, for tremendous wars have broken out between
peoples of the same racial lineage. Again, the bond holding men
together may be political. How often it happens that the diplomacy
of nations makes a treaty of peace one day and on the morrow a
declaration of war! It is historically evident and manifest that these
bonds are not self-sufficient.
The real bond of integrity is religious in character, for religion
indicates the oneness of the world of humanity. Religion serves the
world of morality. Religion purifies the hearts. Religion impels men
to achieve praiseworthy deeds. Religion becomes the cause of love
in human hearts, for religion is a divine foundation, the foundation
ever conducive to life. The teachings of God are the source of illumination
to the people of the world. Religion is ever constructive,
not destructive.
The foundation of all the divine religions is one. All are based
upon reality. Reality does not admit plurality, yet amongst mankind
there have arisen differences concerning the Manifestations
of God. Some have been Zoroastrians, some are Buddhists, some
Jews, Christians, Muslims and so on. This has become a source of
divergence, whereas the teachings of the holy Souls Who founded
the divine religions are one in essence and reality. All these have
served the world of humanity. All have summoned souls to peace
and accord. All have proclaimed the virtues of humanity. All have
guided souls to the attainment of perfections, but among the nations
certain imitations of ancestral forms of worship have arisen.
These imitations are not the foundation and essence of the divine
religions. Inasmuch as they differ from the reality and the essential
teachings of the Manifestations of God, dissensions have arisen,
and prejudice has developed. Religious prejudice thus becomes the
cause of warfare and battle.
If we abandon these timeworn blind imitations and investigate
reality, all of us will be unified. No discord will remain; antagonism
+P345{~
will disappear. All will associate in fellowship. All will enjoy
the cordial bonds of friendship. The world of creation will then attain
composure. The dark and gloomy clouds of blind imitations
and dogmatic variances will be scattered and dispelled; the Sun of
Reality will shine most gloriously.
Verily, we should consider the divine Prophets as the intermediaries,
but mankind has made use of Them as causes of dissension
and pretexts for warfare and strife. In reality, They were the intermediaries
of love and reconciliation. If They were not sources of
love and fellowship amongst men, then undoubtedly They were
not true, for the divine wisdom and purpose in sending the Prophets
was the manifestation of love in human hearts. Therefore, we
must investigate reality. First of all, let us determine whether these
Prophets were valid or not by using rational proofs and shining arguments,
not simply by quoting traditionary evidences, because
traditions are divergent and the source of dissension.
Among the holy, divine Manifestations of God was Moses. The
sending of Prophets has ever been for the training of humanity.
They are the first Educators and Trainers. If Moses has developed
the body politic, there is no doubt that He was a true Teacher and
Educator. This will be proof and evidence that He was a Prophet.
We shall consider how He was sent to the children of Israel when
they were in the abyss of despair, in the lowest degree of ignorance
and heedlessness, degraded and under conditions of bondage.
Moses rescued these degraded people of Israel from that state of
bondage. He raised them from that condition of ignorance, saved
them from barbarism and led them into the Holy Land. He educated
them, endowed them with sagacious instincts, made them
worthy and honorable. He civilized them, raised them to a higher
plane of existence until they were enabled to establish a national
sovereignty, the great kingdom of Solomon. This proves that
Moses was a Teacher and an Educator. He had neither army nor
dominion; neither did He possess wealth. It was only through an
idealistic power that He cemented them together, proving that He
was a Prophet of God, an Educator and Trainer.
Likewise, must we set aside prejudice in considering other divine
Educators by investigating reality. For instance, let us take
Christ. He achieved results greater than Moses. He educated the
body politic, trained mighty nations. There is no doubt whatever
that such Souls were Prophets, for the mission of Prophethood is
education, and these wondrous Souls trained and educated mankind.
+P346{~
Christ was a unique Personage, without helper or assistant. Single
and solitary He arose to train great and mighty nations; the
Romans, Greeks, Egyptians, Syrians, Chaldeans and Assyrians
came under His influence. He was able to bind together many nations,
melting them together, as it were, and pouring them into one
mold, changing their enmity into love, war into peace. Under His
influence satanic souls became veritable angels, tyrannical rulers
became just, the human moral standard was raised. This proves
that Christ was an Educator, a Teacher and Trainer of nations. If
we deny this, it is nought but injustice.
Blessed souls--whether Moses, Jesus, Zoroaster, Krishna,
Buddha, Confucius or &Muhammad--were the cause of the illumination
of the world of humanity. How can we deny such irrefutable
proof? How can we be blind to such light? How can we dispute the
validity of Christ? This is injustice. This is a denial of reality. Man
must be just. We must set aside bias and prejudice. We must abandon
the imitations of ancestors and forefathers. We ourselves must
investigate reality and be fair in judgment.
The old nation of Persia denied all these facts, harboring the utmost
hatred and enmity toward other religious beliefs besides their
own. We have investigated reality and found that these holy souls
were all sent of God. All of them have sacrificed life, endured ordeals
and tribulations in order that They might educate us. How
can such love be forgotten? The light of Christ is evident. The candle
of Buddha is shining. The star of Moses is sparkling. The flame
ignited by Zoroaster is still burning. How can we deny Them? It is
injustice. It is a denial of complete evidence. If we forsake imitations,
all will become united, and no differences will remain to
separate us.
We entertain no prejudice against &Muhammad. Outwardly the
Arabian nation was instrumental in overthrowing the &Parsi dominion,
the sovereignty of Persia. Therefore, the old &Parsi nation manifested
the utmost contempt toward the Arabs. But we deal justly
and will never abandon the standard of fairness. The Arabians
were in the utmost state of degradation. They were bloodthirsty and
barbarous, so savage and degraded that the Arabian father often
buried his own daughter alive. Consider: Could any barbarism be
lower than this? The nation consisted of warring, hostile tribal peoples
inhabiting the vast Arabian peninsula, and their business consisted
in fighting and pillaging each other, making captive women
and children, killing each other. &Muhammad appeared among such
a people. He educated and unified these barbarous tribes, put an
end to their shedding of blood. Through His education they reached
+P347{~
such a degree of civilization that they subdued and governed continents
and nations. What a great civilization was established in
Spain by the Muslims! What a marvelous civilization was founded
in Morocco by the Moors! What a powerful caliphate or successorship
was set up in &Baghdad! How much &Islam served and furthered
the cause of science! Why then should we deny &Muhammad? If we
deny Him, we awaken enmity and hatred. By our prejudice we become
the cause of war and bloodshed, for prejudice was the cause
of the tremendous storm which swept through human history for
thirteen hundred years and still continues. Even now in the Balkans
a commotion is apparent, reflecting it.
The Christian people number nearly three hundred millions and
the Muslims about the same. It is no small task to do away with
such numbers. And furthermore, why should they be obliterated?
For these are all servants of the one God. Let us strive to establish
peace between Christians and Muslims. Is it not better? What is the
benefit of war? What is its fruitage? For thirteen hundred years
there has been warfare and hostility. What good result has been
forthcoming? Is it not folly? Is God pleased with it? Is Christ
pleased? Is &Muhammad? It is evident that They are not. The Prophets
have extolled each other to the utmost. &Muhammad declared
Christ to be the Spirit of God. This is an explicit text of the &Qur'an.
He declared Christ to be the Word of God. He eulogized the disciples
of Christ to the utmost. He bestowed upon Mary, the mother
of Christ, the highest praise. Likewise, Christ extolled Moses. He
spread broadcast the Old Testament, the Torah, and caused the
name of Moses to reach unto the East and the West. The purpose is
this: that the Prophets Themselves have manifested the utmost love
toward each other, but the nations who believe and follow Them
are hostile and antagonistic among themselves.
The world was in this condition of darkness when &Baha'u'llah
appeared upon the Persian horizon. He hoisted the banner of the
oneness of the world of humanity. He proclaimed international
peace. He admonished the Persian nation to investigate reality, announced
that religion must be the cause of unity and love, that it
must be the means of binding hearts together, the cause of life and
illumination. If religion becomes the cause of enmity and bloodshed,
then irreligion is to be preferred, for religion is the remedy for
every ailment, and if a remedy should become the cause of ailment
and difficulty, it is better to abandon it. Today in Persia you will
see the Muslims, Christians, Zoroastrians, Buddhists assembled
together in the same meeting, living in accordance with the teachings
of &Baha'u'llah, manifesting utmost love and accord. Rancor,
+P348{~
hatred, antagonism and violence have disappeared; they live together
as one family.
And ye who are the people of the Orient--the Orient which has
ever been the dawning point of lights from whence the Sun of Reality
has ever shone forth, casting its effulgence upon the West--ye,
therefore, must become the manifestations of lights. Ye must become
brilliant lamps. Ye must shine as stars radiating the light of
love toward all mankind. May you be the cause of love amongst
the nations. Thus may the world become witness that the Orient
has ever been the dawning point of illumination, the source of love
and reconciliation. Make peace with all the world. Love everybody;
serve everybody. All are the servants of God. God has created
all. He provideth for all. He is kind to all. Therefore, must we be
kind to all.
I am greatly pleased with this meeting. I am joyous and happy,
for here in these western regions I find Orientals seeking education
and who are free from prejudice. May God assist you!
8 October 1912 2
Talk at Leland Stanford Junior University
Palo Alto, California
Notes by Bijou Straun
The greatest attainment in the world of humanity has ever been
scientific in nature. It is the discovery of the realities of things.
Inasmuch as I find myself in the home of science--for this is one of
the great universities of the country and well known abroad--I feel
a keen sense of joy.
The highest praise is due to men who devote their energies to
science, and the noblest center is a center wherein the sciences and
arts are taught and studied. Science ever tends to the illumination
of the world of humanity. It is the cause of eternal honor to man,
and its sovereignty is far greater than the sovereignty of kings. The
dominion of kings has an ending; the king himself may be dethroned;
but the sovereignty of science is everlasting and without
end. Consider the philosophers of former times. Their rule and
dominion is still manifest in the world. The Greek and Roman
kingdoms with all their grandeur passed away; the ancient sovereignties
of the Orient are but memories, whereas the power and
influence of Plato and Aristotle still continue. Even now in schools
and universities of the world their names are revered and commemorated,
+P349{~
but where do we hear the names of bygone kings extolled?
They are forgotten and rest in the valley of oblivion. It is
evident that the sovereignty of science is greater than the dominion
of rulers. Kings have invaded countries and achieved conquest
through the shedding of blood, but the scientist through his beneficent
achievements invades the regions of ignorance, conquering
the realm of minds and hearts. Therefore, his conquests are everlasting.
May you attain extraordinary progress in this center of
education. May you become radiant lights flooding the dark regions
and recesses of ignorance with illumination.
Inasmuch as the fundamental principle of the teaching of &Baha'u'llah
is the oneness of the world of humanity, I will speak to you
upon the intrinsic oneness of all phenomena. This is one of the abstruse
subjects of divine philosophy.
Fundamentally all existing things pass through the same degrees
and phases of development, and any given phenomenon embodies
all others. An ancient statement of the Arabian philosophers declares
that all things are involved in all things. It is evident that
each material organism is an aggregate expression of single and
simple elements, and a given cellular element or atom has its
coursings or journeyings through various and myriad stages of life.
For example, we will say the cellular elements which have entered
into the composition of a human organism were at one time a component
part of the animal kingdom; at another time they entered
into the composition of the vegetable, and prior to that they existed
in the kingdom of the mineral. They have been subject to transference
from one condition of life to another, passing through
various forms and phases, exercising in each existence special
functions. Their journeyings through material phenomena are
continuous. Therefore, each phenomenon is the expression in degree
of all other phenomena. The difference is one of successive
transferences and the period of time involved in evolutionary process.
For example, it has taken a certain length of time for this cellular
element in my hand to pass through the various periods of
metabolism. At one period it was in the mineral kingdom subject
to changes and transferences in the mineral state. Then it was
transferred to the vegetable kingdom where it entered into different
grades and stations. Afterward it reached the animal plane, appearing
in forms of animal organisms until finally in its transferences
and coursings it attained to the kingdom of man. Later on it
will revert to its primordial elemental state in the mineral kingdom,
being subject, as it were, to infinite journeyings from one degree of
+P350{~
existence to another, passing through every stage of being and life.
Whenever it appears in any distinct form or image, it has its
opportunities, virtues and functions. As each component atom or
element in the physical organisms of existence is subject to transference
through endless forms and stages, possessing virtues peculiar
to those forms and stations, it is evident that all phenomena of
material being are fundamentally one. In the mineral kingdom this
component atom or element possesses certain virtues of the mineral;
in the kingdom of the vegetable it is imbued with vegetable
qualities or virtues; in the plane of animal existence it is empowered
with animal virtues--the senses; and in the kingdom of man
it manifests qualities peculiar to the human station.
As this is true of material phenomena, how much more evident
and essential it is that oneness should characterize man in the realm
of idealism, which finds its expression only in the human kingdom.
Verily, the origin of all material life is one and its termination
likewise one. In view of this fundamental unity and agreement of
all phenomenal life, why should man in his kingdom of existence
wage war or indulge in hostility and destructive strife against his
fellowman? Man is the noblest of the creatures. In his physical organism
he possesses the virtues of the mineral kingdom. Likewise,
he embodies the augmentative virtue, or power of growth, which
characterizes the kingdom of the vegetable. Furthermore, in his
degree of physical existence he is qualified with functions and
powers peculiar to the animal, beyond which lies the range of his
distinctive human mental and spiritual endowment. Considering
this wonderful unity of the kingdoms of existence and their embodiment
in the highest and noblest creature, why should man be at
variance and in conflict with man? Is it fitting and justifiable that he
should be at war, when harmony and interdependence characterize
the kingdoms of phenomenal life below him? The elements and
lower organisms are synchronized in the great plan of life.
Shall man, infinitely above them in degree, be antagonistic and a
destroyer of that perfection? God forbid such a condition!
From the fellowship and commingling of the elemental atoms
life results. In their harmony and blending there is ever newness of
existence. It is radiance, completeness; it is consummation; it is
life itself. Just now the physical energies and natural forces which
come under our immediate observation are all at peace. The sun is
at peace with the earth upon which it shines. The soft breathing
winds are at peace with the trees. All the elements are in harmony
and equilibrium. A slight disturbance and discord among them
might bring another San Francisco earthquake and fire. A physical
+P351{~
clash, a little quarreling among the elements as it were, and a violent
cataclysm of nature results. This happens in the mineral kingdom.
Consider, then, the effect of discord and conflict in the kingdom
of man, so superior to the realm of inanimate existence. How
great the attendant catastrophe, especially when we realize that
man is endowed by God with mind and intellect. Verily, mind is
the supreme gift of God. Verily, intellect is the effulgence of God.
This is manifest and self-evident.
For all created things except man are subjects or captives of nature;
they cannot deviate in the slightest degree from nature's law
and control. The colossal sun, center of our planetary system, is
nature's captive, incapable of the least variation from the law of
command. All the orbs and luminaries in this illimitable universe
are, likewise, obedient to nature's regulation. Our planet, the
earth, acknowledges nature's omnipresent sovereignty. The kingdoms
of the mineral, vegetable and animal respond to nature's will
and fiat of control. The great bulky elephant with its massive
strength has no power to disobey the restrictions nature has laid
upon him; but man, weak and diminutive in comparison, empowered
by mind which is an effulgence of Divinity itself, can resist
nature's control and apply natural laws to his own uses.
According to the limitations of his physical powers man was
intended by creation to live upon the earth, but through the exercise
of his mental faculties, he removes the restriction of this law and
soars in the air like a bird. He penetrates the secrets of the sea in
submarines and builds fleets to sail at will over the ocean's surface,
commanding the laws of nature to do his will. All the sciences and
arts we now enjoy and utilize were once mysteries, and according
to the mandates of nature should have remained hidden and latent,
but the human intellect has broken through the laws surrounding
them and discovered the underlying realities. The mind of man has
taken these mysteries out of the plane of invisibility and brought
them into the plane of the known and visible.
It has classified and adapted these laws to human needs and
uses, this being contrary to the postulates of nature. For example,
electricity was once a hidden, or latent, natural force. It would
have remained hidden if the human intellect had not discovered it.
Man has broken the law of its concealment, taken this energy out of
the invisible treasury of the universe and brought it into visibility.
Is it not an extraordinary accomplishment that this little creature,
man, has imprisoned an irresistible cosmic force in an incandescent
lamp? It is beyond the vision and power of nature itself to do
this. The East can communicate with the West in a few minutes.
+P352{~
This is a miracle transcending nature's control. Man takes the
human voice and stores it in a phonograph. The voice naturally
should be free and transient according to the law and phenomenon
of sound, but man arrests its vibrations and puts it in a box in defiance
of nature's laws. All human discoveries were once secrets
and mysteries sealed and stored up in the bosom of the material
universe until the mind of man, which is the greatest of divine effulgences,
penetrated them and made them subservient to his will
and purpose. In this sense man has broken the laws of nature and is
constantly taking out of nature's laboratory new and wonderful
things. Notwithstanding this supreme bestowal of God, which is
the greatest power in the world of creation, man continues to war
and fight, killing his fellowman with the ferocity of a wild animal.
Is this in keeping with his exalted station? Nay, rather, this is contrary
to the divine purpose manifest in his creation and endowment.
If the animals are savage and ferocious, it is simply a means for
their subsistence and preservation. They are deprived of that degree
of intellect which can reason and discriminate between right
and wrong, justice and injustice; they are justified in their actions
and not responsible. When man is ferocious and cruel toward his
fellowman, it is not for subsistence or safety. His motive is selfish
advantage and willful wrong. It is neither seemly nor befitting that
such a noble creature, endowed with intellect and lofty thoughts,
capable of wonderful achievements and discoveries in sciences
and arts, with potential for ever higher perceptions and the accomplishment
of divine purposes in life, should seek the blood of his
fellowmen upon the field of battle. Man is the temple of God. He is
not a human temple. If you destroy a house, the owner of that
house will be grieved and wrathful. How much greater is the wrong
when man destroys a building planned and erected by God! Undoubtedly,
he deserves the judgment and wrath of God.
God has created man lofty and noble, made him a dominant
factor in creation. He has specialized man with supreme bestowals,
conferred upon him mind, perception, memory, abstraction
and the powers of the senses. These gifts of God to man were intended
to make him the manifestation of divine virtues, a radiant
light in the world of creation, a source of life and the agency of
constructiveness in the infinite fields of existence. Shall we now
destroy this great edifice and its very foundation, overthrow this
temple of God, the body social or politic? When we are not captives
of nature, when we possess the power to control ourselves,
+P353{~
shall we become captives of nature and act according to its exigencies?
In nature there is the law of the survival of the fittest. Even if
man be not educated, then according to the natural institutes this
natural law will demand of man supremacy. The purpose and object
of schools, colleges and universities is to educate man and
thereby rescue and redeem him from the exigencies and defects of
nature and to awaken within him the capability of controlling and
appropriating nature's bounties. If we should relegate this plot of
ground to its natural state, allow it to return to its original condition,
it would become a field of thorns and useless weeds, but by
cultivation it will become fertile soil, yielding a harvest. Deprived
of cultivation, the mountain slopes would be jungles and forests
without fruitful trees. The gardens bring forth fruits and flowers in
proportion to the care and tillage bestowed upon them by the gardener.
Therefore, it is not intended that the world of humanity
should be left to its natural state. It is in need of the education divinely
provided for it. The holy, heavenly Manifestations of God
have been the Teachers. They are the divine Gardeners Who transform
the jungles of human nature into fruitful orchards and make
the thorny places blossom as the rose. It is evident, then, that the
intended and especial function of man is to rescue and redeem himself
from the inherent defects of nature and become qualified with
the ideal virtues of Divinity. Shall he sacrifice these ideal virtues
and destroy these possibilities of advancement? God has endowed
him with a power whereby he can even overcome the laws and
phenomena of nature, wrest the sword from nature's hand and use
it against nature itself. Shall he, then, remain its captive, even failing
to qualify under the natural law which commands the survival of
the fittest? That is to say, shall he continue to live upon the level of
the animal kingdom without distinction between them and himself
in natural impulses and ferocious instincts? There is no lower degree
nor greater debasement for man than this natural condition of
animalism. The battlefield is the acme of human degradation, the
cause of the wrath of God, the destruction of the divine foundation
of man.
Praise be to God! I find myself in an assemblage, the members
of which are peace loving and advocates of international unity. The
thoughts of all present are centered upon the oneness of the world
of mankind, and every ambition is to render service in the cause of
human uplift and betterment. I supplicate God that He may confirm
and assist you, that each one of you may become a professor
+P354{~
emeritus in the world of scientific knowledge, a faithful standard-bearer
of peace and bonds of agreement between the hearts of men.
Fifty years ago &Baha'u'llah declared the necessity of peace
among the nations and the reality of reconciliation between the
religions of the world. He announced that the fundamental basis of
all religion is one, that the essence of religion is human fellowship
and that the differences in belief which exist are due to dogmatic
interpretation and blind imitations which are at variance with the
foundations established by the Prophets of God. He proclaimed
that if the reality underlying religious teaching be investigated all
religions would be unified, and the purpose of God, which is love
and the blending of human hearts, would be accomplished. According
to His teachings if religious belief proves to be the cause of
discord and dissension, its absence would be preferable; for religion
was intended to be the divine remedy and panacea for the ailments
of humanity, the healing balm for the wounds of mankind. If
its misapprehension and defilement have brought about warfare
and bloodshed instead of remedy and cure, the world would be
better under irreligious conditions.
&Baha'u'llah especially emphasized international peace. He declared
that all mankind is the one progeny of Adam and members
of one great universal family. If the various races and distinct types
of mankind had each proceeded from a different original paternity--
in other words, if we had two or more Adams for our human
fathers--there might be reasonable ground for difference and
divergence in humanity today; but inasmuch as we belong to
one progeny and one family, all names which seek to differentiate
and distinguish mankind as Italian, German, French, Russian and
so on are without significance and sanction. We are all human, all
servants of God and all come from Mr. Adam's family. Why, then,
all these fallacious national and racial distinctions? These boundary
lines and artificial barriers have been created by despots and
conquerors who sought to attain dominion over mankind, thereby
engendering patriotic feeling and rousing selfish devotion to
merely local standards of government. As a rule they themselves
enjoyed luxuries in palaces, surrounded by conditions of ease and
affluence, while armies of soldiers, civilians and tillers of the soil
fought and died at their command upon the field of battle, shedding
their innocent blood for a delusion such as "we are Germans,"
"our enemies are French," etc., when, in reality, all are humankind,
all belong to the one family and posterity of Adam, the original
father. This prejudice or limited patriotism is prevalent
throughout the world, while man is blind to patriotism in the larger
+P355{~
sense which includes all races and native lands. From every real
standpoint there must and should be peace among all nations.
God created one earth and one mankind to people it. Man has no
other habitation, but man himself has come forth and proclaimed
imaginary boundary lines and territorial restrictions, naming them
Germany, France, Russia, etc. And torrents of precious blood are
spilled in defense of these imaginary divisions of our one human
habitation, under the delusion of a fancied and limited patriotism.
After all, a claim and title to territory or native land is but a claim
and attachment to the dust of earth. We live upon this earth for a
few days and then rest beneath it forever. So it is our graveyard eternally.
Shall man fight for the tomb which devours him, for his eternal
sepulcher? What ignorance could be greater than this? To
fight over his grave, to kill another for his grave! What heedlessness!
What a delusion!
It is my hope that you who are students in this university may
never be called upon to fight for the dust of earth which is the tomb
and sepulcher of all mankind, but that during the days of your life
you may enjoy the most perfect companionship one with another,
even as one family--as brothers, sisters, fathers, mothers--
associating together in peace and true fellowship.
10 October 1912 3
Talk at Open Forum
San Francisco, California
Notes by Bijou Straun
Although I was feeling indisposed this evening, yet owing to the
love I entertain for you I have attended this meeting. For I have
heard that this is an open forum, investigating reality; that you are
free from blind imitations, desiring to arrive at the truth of things,
and that your endeavors are lofty. Therefore, I have thought it
expedient to discourse upon the subject of philosophy, which is
alike interesting to the East and the West, enabling us to consider
the analogies and differences between the philosophical teachings
of the Orient and Occident.
The criterion of judgment in the estimation of western philosophers
is sense perception. They consider that which is tangible or
perceptible to the senses to be a reality--that there is no doubt of its
existence. For example, we prove the existence of this light
through the sense of sight; we visualize this room; we see the sun,
+P356{~
the green fields; we use our sense of sight to observe them. The
opinion of these philosophers is that such perception is reality, that
the senses are the highest standard of perception and judgment, in
which there can neither be doubt nor uncertainty. In the estimation
of the philosophers of the Orient, especially those of Greece and
Persia, the standard of judgment is the intellect. They are of the
opinion that the criterion of the senses is defective, and their proof
is that the senses are often deceived and mistaken. That which is liable
to mistake cannot be infallible, cannot be a true standard of
judgment.
Among the senses the most powerful and reliable is that of sight.
This sense views a mirage as a body of water and is positive as to its
character, whereas a mirage is nonexistent. The sense of vision, or
sight, sees reflected images in a mirror as verities, when reason declares
them to be nonexistent. The eye sees the sun and planets revolving
around the earth, whereas in reality the sun is stationary,
central, and the earth revolves upon its own axis. The sense of sight
sees the earth as a plane, whereas the faculty of reason discovers it
to be spherical. The eye views the heavenly bodies in boundless
space as small and insignificant, whereas reason declares them to
be colossal suns. The sense of sight beholds a whirling spark of fire
as a circle of light and is without doubt as to it, whereas such a circle
is nonexistent. A man sailing in a ship sees the banks on either
side as if they were moving, whereas the ship is moving. Briefly,
there are many instances and evidences which disprove the assertion
that tangibilities and sense impressions are certainties, for the
senses are misleading and often mistaken. How, then, can we rightly
declare that they prove reality when the standard or criterion itself
is defective?
The philosophers of the East consider the perfect criterion to be
reason or intellect, and according to that standard the realities of all
objects can be proved; for, they say, the standard of reason and intellect
is perfect, and everything provable through reason is veritable.
Therefore, those philosophers consider all philosophical deductions
to be correct when weighed according to the standard of
reason, and they state that the senses are the assistants and instruments
of reason, and that although the investigation of realities
may be conducted through the senses, the standard of knowing and
judgment is reason itself. In this way the philosophers of the East
and West differ and disagree. The materialistic philosophers of the
West declare that man belongs to the animal kingdom, whereas the
philosophers of the East--such as Plato, Aristotle and the Persians
--divide the world of existence or phenomena of life into two general
+P357{~
categories or kingdoms: one the animal kingdom, or world
of nature, the other the human kingdom, or world of reason.
Man is distinguished above the animals through his reason. The
perceptions of man are of two kinds: tangible, or sensible, and
reasonable, whereas the animal perceptions are limited to the
senses, the tangible only. The tangible perceptions may be likened
to this candle, the reasonable perceptions to the light. Calculations
of mathematical problems and determining the spherical form of
the earth are through the reasonable perceptions. The center of
gravity is a hypothesis of reason. Reason itself is not tangible, perceptible
to the senses. Reason is an intellectual verity or reality. All
qualities are ideal realities, not tangible realities. For instance, we
say this man is a scholarly man. Knowledge is an ideal attainment
not perceptible to the senses. When you see this scholarly man,
your eye does not see his knowledge, your ear cannot hear his science,
nor can you sense it by taste. It is not a tangible verity. Science
itself is an ideal verity. It is evident, therefore, that the perceptions
of man are twofold: the reasonable and the tangible, or
sensible.
As to the animal: It is endowed only with sense perception. It is
lacking the reasonable perception. It cannot apprehend ideal
realities. The animal cannot conceive of the earth as a sphere. The
intelligence of an animal located in Europe could never have
planned the discovery of the continent of America. The animal
kingdom is incapable of discovering the latent mysteries of
nature--such as electricity--and bringing them forth from the invisible
to the plane of visibility. It is evident that the discoveries
and inventions transcend the animal intelligence. The animal cannot
penetrate the secrets of genesis and creation. Its mind is incapable
of conceiving the verity of ether. It cannot know the mysteries
of magnetism because the bestowals of abstract reason and
intellect are absent in its endowment. That is to say, the animal in
its creation is a captive of the senses. Beyond the tangibilities and
impressions of the senses it cannot accept anything. It denies everything.
It is incapable of ideal perception and, therefore, a captive
of the senses.
Virtue, or perfection, belongs to man, who possesses both the
capacity of the senses and ideal perception. For instance, astronomical
discoveries are man's accomplishments. He has not
gained this knowledge through his senses. The greater part of it has
been attained through intellect, through the ideal senses. Man's
inventions have appeared through the avenue of his reasonable
faculties. All his scientific attainments have come through the faculty
+P358{~
of reason. Briefly, the evidences of intellect or reason are
manifest in man. By them he is differentiated from the animal.
Therefore, the animal kingdom is distinct and inferior to the human
kingdom. Notwithstanding this, the philosophers of the West have
certain syllogisms, or demonstrations, whereby they endeavor to
prove that man had his origin in the animal kingdom; that although
he is now a vertebrate, he originally lived in the sea; from thence he
was transferred to the land and became vertebrate; that gradually
his feet and hands appeared in his anatomical development; then he
began to walk upon all fours, after which he attained to human
stature, walking erect. They find that his anatomy has undergone
successive changes, finally assuming human form, and that these
intermediate forms or changes are like links connected. Between
man and the ape, however, there is one link missing, and to the
present time scientists have not been able to discover it. Therefore,
the greatest proof of this western theory of human evolution is
anatomical, reasoning that there are certain vestiges of organs
found in man which are peculiar to the ape and lower animals, and
setting forth the conclusion that man at some time in his upward
progression has possessed these organs which are no longer functioning
but appear now as mere rudiments and vestiges.
For example, a serpent has a certain appendage which indicates
that at one time it was possessed of long limbs, but as this creature
began to find its habitation in the holes of the earth, these limbs, no
longer needed, became atrophied and shrunk, leaving but a vestige,
or appendage, as an evidence of the time when they were
lengthy and serviceable. Likewise, it is claimed man had a certain
appendage which shows that there was a time when his anatomical
structure was different from his present organism and that there has
been a corresponding transformation or change in that structure.
The coccyx, or extremity of the human spinal column, is declared
to be the vestige of a tail which man formerly possessed but which
gradually disappeared when he walked erect and its utility ceased.
These statements and demonstrations express the substance of
western philosophy upon the question of human evolution.
The philosophers of the Orient in reply to those of the western
world say: Let us suppose that the human anatomy was primordially
different from its present form, that it was gradually transformed
from one stage to another until it attained its present likeness,
that at one time it was similar to a fish, later an invertebrate
and finally human. This anatomical evolution or progression does
not alter or affect the statement that the development of man was
always human in type and biological in progression. For the human
+P359{~
embryo when examined microscopically is at first a mere germ or
worm. Gradually as it develops it shows certain divisions; rudiments
of hands and feet appear--that is to say, an upper and a
lower part are distinguishable. Afterward it undergoes certain distinct
changes until it reaches its actual human form and is born into
this world. But at all times, even when the embryo resembled a
worm, it was human in potentiality and character, not animal. The
forms assumed by the human embryo in its successive changes do
not prove that it is animal in its essential character. Throughout this
progression there has been a transference of type, a conservation of
species or kind. Realizing this we may acknowledge the fact that at
one time man was an inmate of the sea, at another period an invertebrate,
then a vertebrate and finally a human being standing erect.
Though we admit these changes, we cannot say man is an animal.
In each one of these stages are signs and evidences of his human
existence and destination. Proof of this lies in the fact that in the
embryo man still resembles a worm. This embryo still progresses
from one state to another, assuming different forms until that which
was potential in it--namely, the human image--appears. Therefore,
in the protoplasm, man is man. Conservation of species demands
it.
The lost link of Darwinian theory is itself a proof that man is not
an animal. How is it possible to have all the links present and that
important link absent? Its absence is an indication that man has
never been an animal. It will never be found.
The significance is this: that the world of humanity is distinct
from the animal kingdom. This is the teaching of the philosophers
of the Orient. They have a proof for it. The proof is that the animals
are captives of nature. All existence and phenomena of the lower
kingdoms are captives of nature; the mighty sun, the numberless
stars, the kingdoms of the vegetable and mineral, none of these can
deviate one hair's breadth from the limitation of nature's laws.
They are, as it were, arrested by nature's hands. But man breaks
the laws of nature and makes them subservient to his uses. For instance,
man is an animate earthly being in common with the animals.
The exigency of nature demands that he should be restricted
to the earth; but he, by breaking the laws of nature, soars in the atmosphere
high above it. By the application of his intellect he overcomes
natural law and dives beneath the seas in submarines or sails
across them in ships. He arrests a mighty force of nature such as
electricity and imprisons it in an incandescent lamp. According to
the law of nature he should be able to communicate at a distance of,
say, one thousand feet; but through his inventions and discoveries
+P360{~
he communicates with the East and with the West in a few moments.
This is breaking the laws of nature. Man arrests the human
voice and reproduces it in a phonograph. At most his voice should
be heard only a few hundred feet away, but he invents an instrument
which transmits it one thousand miles. In brief, all the present
arts and sciences, inventions and discoveries man has brought
forth were once mysteries which nature had decreed should remain
hidden and latent, but man has taken them out of the plane of the
invisible and brought them into the plane of the visible. This is
contrary to nature's laws. Electricity should be a latent mystery,
but man discovers it and makes it his servant. He wrests the sword
from nature's hand and uses it against nature, proving that there is a
power in him which is beyond nature, for it is capable of breaking
and subduing the laws of nature. If this power were not supernatural
and extraordinary, man's accomplishments would not have
been possible.
Furthermore, it is evident that in the world of nature conscious
knowledge is absent. Nature is without knowing, whereas man is
conscious. Nature is devoid of memory; man possesses memory.
Nature is without perception and volition; man possesses both. It is
evident that virtues are inherent in man which are not present in the
world of nature. This is provable from every standpoint.
If it be claimed that the intellectual reality of man belongs to the
world of nature--that it is a part of the whole--we ask is it possible
for the part to contain virtues which the whole does not possess?
For instance, is it possible for the drop to contain virtues of
which the aggregate body of the sea is deprived? Is it possible for a
leaf to be imbued with virtues which are lacking in the whole tree?
Is it possible that the extraordinary faculty of reason in man is animal
in character and quality? On the other hand, it is evident and
true, though most astounding, that in man there is present this
supernatural force or faculty which discovers the realities of things
and which possesses the power of idealization or intellection. It is
capable of discovering scientific laws, and science we know is not
a tangible reality. Science exists in the mind of man as an ideal
reality. The mind itself, reason itself, is an ideal reality and not
tangible.
Notwithstanding this, some of the sagacious men declare: We
have attained to the superlative degree of knowledge; we have
penetrated the laboratory of nature, studying sciences and arts; we
have attained the highest station of knowledge in the human world;
we have investigated the facts as they are and have arrived at the
conclusion that nothing is rightly acceptable except the tangible,
+P361{~
which alone is a reality worthy of credence; all that is not tangible
is imagination and nonsense.
Strange indeed that after twenty years training in colleges and
universities man should reach such a station wherein he will deny
the existence of the ideal or that which is not perceptible to the
senses. Have you ever stopped to think that the animal already has
graduated from such a university? Have you ever realized that the
cow is already a professor emeritus of that university? For the cow
without hard labor and study is already a philosopher of the superlative
degree in the school of nature. The cow denies everything
that is not tangible, saying, "I can see! I can eat! Therefore, I believe
only in that which is tangible!"
Then why should we go to the colleges? Let us go to the cow.
12 October 1912 4
Talk at Temple Emmanu-El
450 Sutter Street, San Francisco, California
Notes by Bijou Straun
The greatest bestowal of God in the world of humanity is religion,
for assuredly the divine teachings of religion are above all other
sources of instruction and development to man. Religion confers
upon man eternal life and guides his footsteps in the world of morality.
It opens the doors of unending happiness and bestows everlasting
honor upon the human kingdom. It has been the basis of all
civilization and progress in the history of mankind.
We will, therefore, investigate religion, seeking from an unprejudiced
standpoint to discover whether it is the source of illumination,
the cause of development and the animating impulse of all
human advancement. We will investigate independently, free
from the restrictions of dogmatic beliefs, blind imitations of ancestral
forms and the influence of mere human opinion; for as we
enter this question, we will find some who declare that religion is a
cause of uplift and betterment in the world, while others assert just
as positively that it is a detriment and a source of degradation to
mankind. We must give these questions thorough and impartial
consideration so that no doubt or uncertainty may linger in our
minds regarding them.
How shall we determine whether religion has been the cause of
human advancement or retrogression?
We will first consider the Founders of the religions--the
+P362{~
Prophets--review the story of Their lives, compare the conditions
preceding Their appearance with those subsequent to Their departure,
following historical records and irrefutable facts instead of
relying upon traditionary statements which are open to both acceptance
and denial.
Among the great Prophets was Abraham, Who, being an iconoclast
and a Herald of the oneness of God, was banished from
His native land. He founded a family upon which the blessing of
God descended, and it was owing to this religious basis and ordination
that the Abrahamic house progressed and advanced.
Through the divine benediction noteworthy and luminous prophets
issued from His lineage. There appeared Isaac, Ishmael, Jacob,
Joseph, Moses, Aaron, David and Solomon. The Holy Land was
conquered by the power of the Covenant of God with Abraham,
and the glory of the Solomonic wisdom and sovereignty dawned.
All this was due to the religion of God which this blessed lineage
established and upheld. It is evident that throughout the history of
Abraham and His posterity this was the source of their honor, advancement
and civilization. Even today the descendants of His
household and lineage are found throughout the world.
There is another and more significant aspect to this religious impulse
and impetus. The children of Israel were in bondage and captivity
in the land of Egypt four hundred years. They were in an extreme
state of degradation and slavery under the tyranny and oppression
of the Egyptians. While they were in the condition of abject
poverty, in the lowest degree of abasement, ignorance and servility,
Moses suddenly appeared among them. Although He was
but a shepherd, such majesty, grandeur and efficiency became
manifest in Him through the power of religion that His influence
continues to this day. His Prophethood was established throughout
the land, and the law of His Word became the foundation of the
laws of the nations. This unique Personage, single and alone, rescued
the children of Israel from bondage through the power of religious
training and discipline. He led them to the Holy Land and
founded there a great civilization which has become permanent
and renowned and under which these people attained the highest
degree of honor and glory. He freed them from bondage and captivity.
He imbued them with qualities of progressiveness and capability.
They proved to be a civilizing people with instincts toward
education and scholastic attainment. Their philosophy became
renowned; their industries were celebrated throughout the nations.
In all lines of advancement which characterize a progressive
people they achieved distinction. In the splendor of the reign of
+P363{~
Solomon their sciences and arts advanced to such a degree that
even the Greek philosophers journeyed to Jerusalem to sit at the
feet of the Hebrew sages and acquire the basis of Israelitish law.
According to eastern history this is an established fact. Even Socrates
visited the Jewish doctors in the Holy Land, consorting with
them and discussing the principles and basis of their religious belief.
After his return to Greece he formulated his philosophical
teaching of divine unity and advanced his belief in the immortality
of the spirit beyond the dissolution of the body. Without doubt,
Socrates absorbed these verities from the wise men of the Jews
with whom he came in contact. Hippocrates and other philosophers
of the Greeks likewise visited Palestine and acquired wisdom
from the Jewish prophets, studying the basis of ethics and morality,
returning to their country with contributions which have made
Greece famous.
When a movement fundamentally religious makes a weak nation
strong, changes a nondescript tribal people into a mighty and powerful
civilization, rescues them from captivity and elevates them to
sovereignty, transforms their ignorance into knowledge and
endows them with an impetus of advancement in all degrees of development
(this is not theory, but historical fact), it becomes evident
that religion is the cause of man's attainment to honor and
sublimity.
But when we speak of religion, we mean the essential foundation
or reality of religion, not the dogmas and blind imitations
which have gradually encrusted it and which are the cause of the
decline and effacement of a nation. These are inevitably destructive
and a menace and hindrance to a nation's life--even as it is
recorded in the Torah and confirmed in history that when the Jews
became fettered by empty forms and imitations, the wrath of God
became manifest. When they forsook the foundations of the law of
God, Nebuchadnezzar came and conquered the Holy Land. He
killed and made captive the people of Israel, laid waste the country
and populous cities and burned the villages. Seventy thousand
Jews were carried away captive to Babylon. He destroyed
Jerusalem, despoiled the great Temple, desecrated the Holy of
Holies and burned the Torah, the heavenly book of Scriptures.
Therefore, we learn that allegiance to the essential foundation of
the divine religions is ever the cause of development and progress,
whereas the abandonment and beclouding of that essential reality
through blind imitations and adherence to dogmatic beliefs are the
causes of a nation's debasement and degradation. After their conquest
by the Babylonians the Jews were successively subjugated
+P364{~
by the Greeks and Romans. Under the Roman general Titus in A.D.
70 the Holy Land was stripped and pillaged, Jerusalem razed to its
foundations and the Israelites scattered broadcast throughout the
world. So complete was their dispersion that they have continued
without a country and government of their own to the present day.
From this review of the history of the Jewish people we learn
that the foundation of the religion of God laid by Moses was the
cause of their eternal honor and national prestige, the animating
impulse of their advancement and racial supremacy and the source
of that excellence which will always command the respect and reverence
of those who understand their peculiar destiny and outcome.
The dogmas and blind imitations which gradually obscured
the reality of the religion of God proved to be Israel's destructive
influences, causing the expulsion of these chosen people from the
Holy Land of their Covenant and promise.
What, then, is the mission of the divine Prophets? Their mission
is the education and advancement of the world of humanity. They
are the real Teachers and Educators, the universal Instructors of
mankind. If we wish to discover whether any one of these great
Souls or Messengers was in reality a Prophet of God, we must investigate
the facts surrounding His life and history, and the first
point of our investigation will be the education He bestowed upon
mankind. If He has been an Educator, if He has really trained a nation
or people, causing it to rise from the lowest depths of ignorance
to the highest station of knowledge, then we are sure that He was a
Prophet. This is a plain and clear method of procedure, proof that is
irrefutable. We do not need to seek after other proofs. We do not
need to mention miracles, saying that out of rock water gushed
forth, for such miracles and statements may be denied and refused
by those who hear them. The deeds of Moses are conclusive evidences
of His Prophethood. If a man be fair, unbiased and willing
to investigate reality, he will undoubtedly testify to the fact that
Moses was, verily, a man of God and a great Personage.
In further consideration of this subject, I wish you to be fair and
reasonable in your judgment, setting aside all religious prejudices.
We should earnestly seek and thoroughly investigate realities, recognizing
that the purpose of the religion of God is the education of
humanity and the unity and fellowship of mankind. Furthermore,
we will establish the point that the foundations of the religions of
God are one foundation. This foundation is not multiple, for it is
reality itself. Reality does not admit of multiplicity, although each
of the divine religions is separable into two divisions. One concerns
the world of morality and the ethical training of human nature.
+P365{~
It is directed to the advancement of the world of humanity in
general; it reveals and inculcates the knowledge of God and makes
possible the discovery of the verities of life. This is ideal and spiritual
teaching, the essential quality of divine religion, and not
subject to change or transformation. It is the one foundation of all
the religions of God. Therefore, the religions are essentially one
and the same.
The second classification or division comprises social laws and
regulations applicable to human conduct. This is not the essential
spiritual quality of religion. It is subject to change and transformation
according to the exigencies and requirements of time and
place. For instance, in the time of Noah certain requirements made
it necessary that all seafood be allowable or lawful. During the
time of the Abrahamic Prophethood it was considered allowable,
because of a certain exigency, that a man should marry his aunt,
even as Sarah was the sister of Abraham's mother. During the
cycle of Adam it was lawful and expedient for a man to marry his
own sister, even as Abel, Cain and Seth, the sons of Adam, married
their sisters. But in the law of the Pentateuch revealed by
Moses these marriages were forbidden and their custom and sanction
abrogated. Other laws formerly valid were annulled during the
time of Moses. For example, it was lawful in Abraham's cycle to
eat the flesh of the camel, but during the time of Jacob this was prohibited.
Such changes and transformations in the teaching of religion
are applicable to the ordinary conditions of life, but they are
not important or essential. Moses lived in the wilderness of Sinai
where crime necessitated direct punishment. There were no
penitentiaries or penalties of imprisonment. Therefore, according
to the exigency of the time and place it was a law of God that an eye
should be given for an eye and a tooth for a tooth. It would not be
practicable to enforce this law at the present time--for instance, to
blind a man who accidentally blinded you. In the Torah there are
many commands concerning the punishment of a murderer. It
would not be allowable or possible to carry out these ordinances
today. Human conditions and exigencies are such that even the
question of capital punishment--the one penalty which most nations
have continued to enforce for murder--is now under discussion
by wise men who are debating its advisability. In fact, laws for
the ordinary conditions of life are only valid temporarily. The
exigencies of the time of Moses justified cutting off a man's hand
for theft, but such a penalty is not allowable now. Time changes
conditions, and laws change to suit conditions. We must remember
that these changing laws are not the essentials; they are the accidentals
+P366{~
of religion. The essential ordinances established by a
Manifestation of God are spiritual; they concern moralities, the
ethical development of man and faith in God. They are ideal and
necessarily permanent--expressions of the one foundation and not
amenable to change or transformation. Therefore, the fundamental
basis of the revealed religion of God is immutable, unchanging
throughout the centuries, not subject to the varying conditions of
the human world.
Christ ratified and proclaimed the foundation of the law of
Moses. &Muhammad and all the Prophets have revoiced that same
foundation of reality. Therefore, the purposes and accomplishments
of the divine Messengers have been one and the same. They
were the source of advancement to the body politic and the cause
of the honor and divine civilization of humanity, the foundation
of which is one and the same in every dispensation. It is evident,
then, that the proofs of the validity and inspiration of a Prophet
of God are the deeds of beneficent accomplishment and greatness
emanating from Him. If He proves to be instrumental in the
elevation and betterment of mankind, He is undoubtedly a valid
and heavenly Messenger.
I wish you to be reasonable and just in your consideration of the
following statements:
At the time when the Israelites had been dispersed by the power
of the Roman Empire and the national life of the Hebrew people
had been effaced by their conquerors--when the law of God had
seemingly passed from them and the foundation of the religion of
God was apparently destroyed--Jesus Christ appeared. When He
arose among the Jews, the first thing He did was to proclaim the
validity of the Manifestation of Moses. He declared that the Torah,
the Old Testament, was the Book of God and that all the prophets
of Israel were valid and true. He extolled the mission of Moses,
and through His proclamation the name of Moses was spread
throughout the world. Through Christianity the greatness of Moses
became known among all nations. It is a fact that before the appearance
of Christ, the name of Moses had not been heard in Persia.
In India they had no knowledge of Judaism, and it was only
through the Christianizing of Europe that the teachings of the Old
Testament became spread in that region. Throughout Europe there
was not a copy of the Old Testament. But consider this carefully
and judge it aright: Through the instrumentality of Christ, through
the translation of the New Testament, the little volume of the Gospel,
the Old Testament, the Torah, has been translated into six
hundred languages and spread everywhere in the world. The
+P367{~
names of the Hebrew prophets became household words among
the nations, who believed that the children of Israel were, verily,
the chosen people of God, a holy nation under the especial blessing
and protection of God, and that, therefore, the prophets who had
arisen in Israel were the daysprings of revelation and brilliant stars
in the heaven of the will of God.
Therefore, Christ really promulgated Judaism; for he was a Jew
and not opposed to the Jews. He did not deny the Prophethood of
Moses; on the contrary, He proclaimed and ratified it. He did not
invalidate the Torah; He spread its teachings. That portion of the
ordinances of Moses which concerned transactions and unimportant
conditions underwent transformation, but the essential teachings
of Moses were revoiced and confirmed by Christ without
change. He left nothing unfinished or incomplete. Likewise,
through the supreme efficacy and power of the Word of God He
united most of the nations of the East and the West. This was accomplished
at a time when these nations were opposed to each
other in hostility and strife. He led them beneath the overshadowing
tent of the oneness of humanity. He educated them until they
became united and agreed, and through His spirit of conciliation
the Roman, Greek, Chaldean and Egyptian were blended in a
composite civilization. This wonderful power and extraordinary
efficacy of the Word prove conclusively the validity of Christ.
Consider how His heavenly sovereignty is still permanent and
lasting. Verily, this is conclusive proof and manifest evidence.
From another horizon we see &Muhammad, the Prophet of
Arabia, appearing. You may not know that the first address of
&Muhammad to His tribe was the statement, "Verily, Moses was a
Prophet of God, and the Torah is a Book of God. Verily, O ye
people, ye must believe in the Torah, in Moses and the prophets.
Ye must accept all the prophets of Israel as valid." In the &Qur'an,
the Muslim Bible, there are seven statements or repetitions of
the Mosaic narrative, and in all the historic accounts Moses is
praised. &Muhammad announces that Moses was the greatest Prophet
of God, that God guided Him in the wilderness of Sinai, that
through the light of guidance Moses hearkened to the summons of
God, that He was the Interlocutor of God and the bearer of the tablet
of the Ten Commandments, that all the contemporary nations of
the world arose against Him and that eventually Moses conquered
them, for falsehood and error are ever overcome by truth. There
are many other instances of &Muhammad's confirmation of Moses. I
am mentioning but a few. Consider that &Muhammad was born
among the savage and barbarous tribes of Arabia, lived among
+P368{~
them and was outwardly illiterate and uninformed of the Holy
Books of God. The Arabian people were in the utmost ignorance
and barbarism. They buried their infant daughters alive, considering
this to be an evidence of a valorous and lofty nature. They lived
in bondage and serfdom under the Persian and Roman governments
and were scattered throughout the desert, engaged in
continual strife and bloodshed. When the light of &Muhammad
dawned, the darkness of ignorance was dispelled from the deserts
of Arabia. In a short period of time those barbarous peoples attained
a superlative degree of civilization which, with &Baghdad as
its center, extended as far westward as Spain and afterward influenced
the greater part of Europe. What proof of Prophethood
could be greater than this, unless we close our eyes to justice and
remain obstinately opposed to reason?
Today the Christians are believers in Moses, accept Him as a
Prophet of God and praise Him most highly. The Muslims are,
likewise, believers in Moses, accept the validity of His Prophethood,
at the same time believing in Christ. Could it be said that the
acceptance of Moses by the Christians and Muslims has been
harmful and detrimental to those people? On the contrary, it has
been beneficial to them, proving that they have been fair-minded
and just. What harm could result to the Jewish people, then, if they
in return should accept Christ and acknowledge the validity of the
Prophethood of &Muhammad? By this acceptance and praiseworthy
attitude the enmity and hatred which have afflicted mankind so
many centuries would be dispelled, fanaticism and bloodshed pass
away and the world be blessed by unity and agreement. Christians
and Muslims believe and admit that Moses was the Interlocutor of
God. Why do you not say that Christ was the Word of God? Why
do you not speak these few words that will do away with all this
difficulty? Then there will be no more hatred and fanaticism, no
more warfare and bloodshed in the Land of Promise. Then there
will be peace among you forever.
Verily, I now declare to you that Moses was the Interlocutor of
God and a most noteworthy Prophet, that Moses revealed the fundamental
law of God and founded the real ethical basis of the
civilization and progress of humanity. What harm is there in this?
Have I lost anything by saying this to you and believing it as a
&Baha'i? On the contrary, it benefits me; and &Baha'u'llah, the
Founder of the &Baha'i Movement, confirms me, saying, "You
have been fair and just in your judgment; you have impartially investigated
the truth and arrived at a true conclusion; you have announced
your belief in Moses, a Prophet of God, and accepted the
+P369{~
Torah, the Book of God." Inasmuch as it is possible for me to
sweep away all evidences of prejudice by such a liberal and universal
statement of belief, why is it not possible for you to do
likewise? Why not put an end to this religious strife and establish a
bond of connection between the hearts of men? Why should not the
followers of one religion praise the Founder or Teacher of another?
The other religionists extol the greatness of Moses and admit that
He was the Founder of Judaism. Why do the Hebrews refuse to
praise and accept the other great Messengers Who have appeared in
the world? What harm could there be in this? What rightful objection?
None whatever. You would lose nothing by such action and
statement. On the contrary, you would contribute to the welfare of
mankind. You would be instrumental in establishing the happiness
of the world of humanity. The eternal honor of man depends upon
the liberalism of this modern age. Inasmuch as our God is one God
and the Creator of all mankind, He provides for and protects all.
We acknowledge Him as a God of kindness, justice and mercy.
Why then should we, His children and followers, war and fight,
bringing sorrow and grief into the hearts of each other? God is loving
and merciful. His intention in religion has ever been the bond
of unity and affinity between humankind.
Praise be to God! The medieval ages of darkness have passed
away and this century of radiance has dawned, this century wherein
the reality of things is becoming evident, wherein science is
penetrating the mysteries of the universe, the oneness of the world
of humanity is being established, and service to mankind is the
paramount motive of all existence. Shall we remain steeped in
our fanaticisms and cling to our prejudices? Is it fitting that we
should still be bound and restricted by ancient fables and superstitions
of the past, be handicapped by superannuated beliefs and the
ignorances of dark ages, waging religious wars, fighting and shedding
blood, shunning and anathematizing each other? Is this becoming?
Is it not better for us to be loving and considerate toward
each other? Is it not preferable to enjoy fellowship and unity, join
in anthems of praise to the most high God and extol all His
Prophets in the spirit of acceptance and true vision? Then, indeed,
this world will become a paradise, and the promised Day of God
will dawn. Then, according to the prophecy of Isaiah, the wolf and
the lamb will drink from the same stream, the owl and the vulture
will nest together in the same branches, and the lion and the calf
pasture in the same meadow. What does this mean? It means that
fierce and contending religions, hostile creeds and divergent beliefs
will reconcile and associate, notwithstanding their former
+P370{~
hatreds and antagonism. Through the liberalism of human attitude
demanded in this radiant century they will blend together in perfect
fellowship and love. This is the spirit and meaning of Isaiah's
words. There will never be a day when this prophecy will come to
pass literally, for these animals by their natures cannot mingle and
associate in kindness and love. Therefore, this prophecy symbolizes
the unity and agreement of races, nations and peoples who
will come together in attitudes of intelligence, illumination and
spirituality.
The age has dawned when human fellowship will become a
reality.
The century has come when all religions shall be unified.
The dispensation is at hand when all nations shall enjoy the
blessings of international peace.
The cycle has arrived when racial prejudice will be abandoned
by tribes and peoples of the world.
The epoch has begun wherein all native lands will be conjoined
in one great human family.
For all mankind shall dwell in peace and security beneath the
shelter of the great tabernacle of the one living God.
25 October 1912 5
Talk at Hotel Sacramento
Sacramento, California
Notes by Bijou Straun
When Christ appeared, certain blessed souls followed His example.
They were with their Master, ever watching and observing His
conduct, movements and thoughts. They witnessed the persecutions
which were heaped upon Him and were informed of all the
events appertaining to that marvelous life--recipients of His kindness
and favors. After the ascension of Christ they hastened to
various regions of the world, scattering broadcast the teachings
and instructions which He had given them. Through their devotion
and efforts other places and remote nations became informed of the
principles revealed by Him.
Through their instrumentality the East was illumined, and the
light which flooded the East flooded the West. This light was the
cause of guiding great hosts of people. It proved to be a preventive
of warfare in many instances. This is evidenced in the unification
and conjoining of various nations which had formerly been hostile
+P371{~
to each other--such as the Greeks, Romans, Egyptians, Syrians,
Chaldeans and Assyrians. Through Christ the oneness of the world
of humanity received its expression and proved to be the cause of
spiritual illumination for mankind. The breaths of the Holy Spirit
became effective in the hearts of people.
Now we have, likewise, come from the Orient, announcing the
appearance of &Baha'u'llah, Who shone from the horizon of the
East. We have observed His life and beheld His deeds. We have
been witnesses of His ordeals and sufferings, observers of His imprisonment
and exile. We are fully acquainted with the persecutions
heaped upon His blessed Personality. Therefore, we who are
His disciples have been scattered throughout the world in order that
His teachings may be widespread and be heard by every ear. Thus
may the people receive the glad tidings of the dawn of His great
dispensation, become aware of the divine evidences manifest in
Him, be informed of the wonderful episodes of His marvelous life,
the greatness of His power in withstanding the kings of the Orient,
the might of His spirit in upholding under all circumstances the
standard of the oneness of the world of mankind. Perchance you
have heard or read of Him. I will give you a brief epitome of His
life in order that you may be informed of the history of His great
movement and know His teachings.
&Baha'u'llah was a Persian personage descended from prominent
lineage. During His early years a Youth Whose name was &Ali-Muhammad
appeared in Persia. He was entitled the &Bab, which
means door or gate. The bearer of this title was a great Soul from
Whom spiritual signs and evidences became manifest. He withstood
the tests of time and lived contrary to the custom and usages
of Persia. He revealed a new system of faith opposed to the beliefs
in His country and promulgated certain principles contrary to the
thoughts of the people. For this, that remarkable Personality was
imprisoned by the Persian government. Eventually, by order of the
government He was martyred. The account of this martyrdom,
briefly stated, is as follows: He was suspended in a square as a
target and shot to death. This revered Personage foreshadowed the
advent of another Soul of Whom He said, "When He cometh He
shall reveal greater things unto you."
Thus, after the martyrdom of the &Bab, &Baha'u'llah appeared.
The government arose against Him. The priesthood in Persia opposed
Him, subjecting Him to severe persecution. His possessions
were confiscated, His relatives and friends were killed, and He was
placed in a dungeon. For a long period He was imprisoned, chained
and subjected to severest suffering. Afterward, He was exiled to
+P372{~
&Iraq, or Mesopotamia, from thence to Constantinople, then transferred
to Adrianople and finally to &Akka in Syria. He spent twenty-four
years in the prison of &Akka, where He underwent the severest
ordeals and privations without a day or night of relaxation and repose.
Notwithstanding this imprisonment and suffering, He manifested
utmost spiritual power and majesty. Although imprisoned,
He withstood two tyrant kings and eventually overcame both.
Shortly after His imprisonment He addressed Epistles, or Tablets,
to all the kings and rulers of the world, summoning them to
universal peace, to unity and international brotherhood. Among
these sovereigns was the &Shah of Persia, through whose instrumentality
chiefly He had been imprisoned. In His letter to that ruler
He arraigned him severely and prophesied his downfall, saying,
"Thou art a tyrant; thy country will be laid waste; and thy family,
humiliated and debased." He wrote to the &Sultan of Turkey in
similar terms, saying, "Thy dominion will pass away from thee."
The Epistles to the kings and rulers summoning them to international
peace were written by &Baha'u'llah fifty years ago. Everything
He wrote has come to pass. These letters were published in
Bombay thirty years ago and are now spread broadcast throughout
the world. Briefly, &Baha'u'llah endured forty years of vicissitudes,
ordeals and hardships for the purpose of spreading His teachings,
which may be mentioned as follows:
The first teaching is that man should investigate reality, for
reality is contrary to dogmatic interpretations and imitations of ancestral
forms of belief to which all nations and peoples adhere so
tenaciously. These blind imitations are contrary to the fundamental
basis of the divine religions, for the divine religions in their central
and essential teaching are based upon unity, love and peace,
whereas these variations and imitations have ever been productive
of warfare, sedition and strife. Therefore, all souls should consider
it incumbent upon them to investigate reality. Reality is one; and
when found, it will unify all mankind. Reality is the love of God.
Reality is the knowledge of God. Reality is justice. Reality is the
oneness or solidarity of mankind. Reality is international peace.
Reality is the knowledge of verities. Reality unifies humanity.
In brief, His theme was that reality underlies all the great religious
systems of the world. He summoned the nations and peoples
of the world to it. Hostile nations because of their acceptance of the
reality of His words became unified. Strife, discord and contention
among them passed away; they attained a station of utmost love. At
present in Asia those who have accepted His teachings and followed
His example, although formerly most hostile and bitter
+P373{~
toward each other, now associate in brotherhood and fellowship.
The strife and warfare of past times have ceased among them.
Jews, Zoroastrians, Christians, Muslims and others have attained
to a superlative state of love and agreement through &Baha'u'llah.
They now consort together as one family. They have investigated
reality. Reality does not accept multiplicity, nor is it subject to
divisibility. These irreconcilable peoples have become unified and
agreed.
The second teaching of &Baha'u'llah is the principle of the oneness
of the world of humanity. God is one; His servants are, likewise,
one. God has created all; He is kind to all. Inasmuch as He
is such a tender Father to all, why should His children disagree?
Why should they war and fight? Like the Heavenly Father we must
live in love and unity. Man is the temple of God, the image and
likeness of the Lord. Surely if one should destroy the temple of
God, he will incur the displeasure of the Creator. For this reason,
we must live together in amity and love. &Baha'u'llah has addressed
the world of humanity, saying, "Verily, ye are the fruits of one
tree and the leaves of one branch." This signifies that the entire
world of humanity is one tree. The various nations and peoples are
the branches of that tree. Individual members of mankind are represented
by the twigs and blossoms. Why should these parts of the
same tree manifest strife and discord toward each other?
The third teaching of &Baha'u'llah concerns universal peace
among the nations, among the religions, among the races and native
lands. He has declared that so long as prejudice--whether
religious, racial, patriotic, political or sectarian--continues to
exist among mankind, universal peace cannot become a reality in
the world. From the earliest history of man down to the present
time all the wars and bloodshed which have taken place were caused
either by religious, racial, political or sectarian bias. Therefore, it
is evident that so long as these prejudices continue, the world of
humanity cannot attain peace and composure.
Among the teachings of &Baha'u'llah is His declaration that religion
must be the cause of love and fellowship, must be the source
of unity in the hearts of men. If religion becomes a cause of enmity
and hatred, it is evident that the abolition of religion is preferable to
its promulgation; for religion is a remedy for human ills. If a remedy
should be productive of disease, it is certainly advisable to
abandon it.
Furthermore, the teachings of &Baha'u'llah announce that religion
must be in conformity with science and reason; otherwise, it
is superstition; for science and reason are realities, and religion itself
+P374{~
is the Divine Reality unto which true science and reason must
conform. God has bestowed the gift of mind upon man in order that
he may weigh every fact or truth presented to him and adjudge
whether it be reasonable. That which conforms to his reason he
may accept as true, while that which reason and science cannot
sanction may be discarded as imagination and superstition, as a
phantom and not reality. Inasmuch as the blind imitations or dogmatic
interpretations current among men do not coincide with the
postulates of reason, and the mind and scientific investigation cannot
acquiesce thereto, many souls in the human world today shun
and deny religion. That is to say, imitations, when weighed in the
scales of reason, will not conform to its standard and requirement.
Therefore, these souls deny religion and become irreligious,
whereas if the reality of the divine religions becomes manifest to
them and the foundation of the heavenly teachings is revealed
coinciding with facts and evident truths, reconciling with scientific
knowledge and reasonable proof, all may acknowledge them, and
irreligion will cease to exist. In this way all mankind may be
brought to the foundation of religion, for reality is true reason and
science, while all that is not conformable thereto is mere superstition.
The teachings of &Baha'u'llah also proclaim equality between
man and woman, for He has declared that all are the servants of
God and endowed with capacity for the attainment of virtues and
bestowals. All are the manifestations of the mercy of the Lord. In
the creation of God no distinction obtains. All are His servants. In
the estimation of God there is no gender. The one whose deeds are
more worthy, whose sayings are better, whose accomplishments
are more useful is nearest and dearest in the estimation of God, be
that one male or female. When we look upon creation, we find the
male and female principle apparent in all phenomena of existence.
In the vegetable kingdom we find the male and female fig tree, the
male and female palm, the mulberry tree and so on. All plant life is
characterized by this difference in gender, but no distinction or
preference is evidenced. Nay, rather, there is perfect equality.
Likewise, in the animal kingdom gender obtains; we have male
and female, but no distinction or preference. Perfect equality is
manifest. The animal, bereft of the degree of human reason and
comprehension, is unable to appreciate the questions of suffrage,
nor does it assert its prerogative. Man, endowed with his higher
reason, accomplished in attainments and comprehending the
realities of things, will surely not be willing to allow a great part of
humanity to remain defective or deprived. This would be the utmost
+P375{~
injustice. The world of humanity is possessed of two wings:
the male and the female. So long as these two wings are not equivalent
in strength, the bird will not fly. Until womankind reaches the
same degree as man, until she enjoys the same arena of activity,
extraordinary attainment for humanity will not be realized; humanity
cannot wing its way to heights of real attainment. When the
two wings or parts become equivalent in strength, enjoying the
same prerogatives, the flight of man will be exceedingly lofty and
extraordinary. Therefore, woman must receive the same education
as man and all inequality be adjusted. Thus, imbued with the same
virtues as man, rising through all the degrees of human attainment,
women will become the peers of men, and until this equality is established,
true progress and attainment for the human race will not
be facilitated.
The evident reasons underlying this are as follows: Woman by
nature is opposed to war; she is an advocate of peace. Children are
reared and brought up by the mothers who give them the first principles
of education and labor assiduously in their behalf. Consider,
for instance, a mother who has tenderly reared a son for twenty
years to the age of maturity. Surely she will not consent to having
that son torn asunder and killed in the field of battle. Therefore, as
woman advances toward the degree of man in power and privilege,
with the right of vote and control in human government, most assuredly
war will cease; for woman is naturally the most devoted
and staunch advocate of international peace.
&Baha'u'llah teaches that material civilization is incomplete,
insufficient and that divine civilization must be established. Material
civilization concerns the world of matter or bodies, but divine
civilization is the realm of ethics and moralities. Until the moral
degree of the nations is advanced and human virtues attain a lofty
level, happiness for mankind is impossible. The philosophers have
founded material civilization. The Prophets have founded divine
civilization. Christ was the Founder of heavenly civilization.
Mankind receives the bounties of material civilization as well as
divine civilization from the heavenly Prophets. The capacity for
achieving extraordinary and praiseworthy progress is bestowed by
Them through the breaths of the Holy Spirit, and heavenly civilization
is not possible of attainment or accomplishment otherwise.
This evidences the need of humanity for heavenly bestowals, and
until these heavenly bestowals are received, eternal happiness
cannot be realized.
In brief, the purport is this: The teachings of &Baha'u'llah are
boundless, innumerable; time will not allow us to mention them in
+P376{~
detail. The foundation of progress and real prosperity in the human
world is reality, for reality is the divine standard and the bestowal
of God. Reality is reasonableness, and reasonableness is ever conducive
to the honorable station of man. Reality is the guidance of
God. Reality is the cause of illumination of mankind. Reality is
love, ever working for the welfare of humanity. Reality is the bond
which conjoins hearts. This ever uplifts man toward higher stages
of progress and attainment. Reality is the unity of mankind, conferring
everlasting life. Reality is perfect equality, the foundation
of agreement between the nations, the first step toward international
peace.
26 October 1912 6
Talk at Assembly Hall, Hotel Sacramento
Sacramento, California
Notes by Bijou Straun
I have visited your Capitol and its gardens. No other Capitol has
such beautiful surroundings. Just as it is imposing and distinguished
above all others, so may the people of California become
the most exalted and perfect altruists of the world. California is,
indeed, a blessed country. The climate is temperate, the sun ever
shining, the fruits abundant and delicious. All outer blessings are
evident here. The Californians are a noble people; therefore, I hope
they may make extraordinary progress and become renowned for
their virtues.
The issue of paramount importance in the world today is international
peace. The European continent is like an arsenal, a
storehouse of explosives ready for ignition, and one spark will set
the whole of Europe aflame, particularly at this time when the Balkan
question is before the world. Even now war is raging furiously
in some places, the blood of innocent people is being shed, children
are made captive, women are left without support, and homes
are being destroyed. Therefore, the greatest need in the world
today is international peace. The time is ripe. It is time for the
abolition of warfare, the unification of nations and governments. It
is the time for love. It is time for cementing together the East and
the West.
Inasmuch as the Californians seem peace loving and possessed
of great worthiness and capacity, I hope that advocates of peace
+P377{~
may daily increase among them until the whole population shall
stand for that beneficent outcome. May the men of affairs in this
democracy uphold the standard of international conciliation. Then
may altruistic aims and thoughts radiate from this center toward all
other regions of the earth, and may the glory of this accomplishment
forever halo the history of this country. May the first flag of
international peace be upraised in this state. May the first illumination
of reality shine gloriously upon this soil. May this center
and capital become distinguished in all degrees of accomplishment,
for the virtues of humanity and the possibilities of human
advancement are boundless. There is no end to them, and whatever
be the degree to which humanity may attain, there are always degrees
beyond. There is no attainment in the contingent realm of
which it may be said, "Beyond this state of being and perfection
there is no other," or "This has achieved the superlative degree."
No matter how perfect it may appear, there is always a greater
degree of attainment to be reached. Therefore, no matter how
much humanity may advance, there are ever higher stations to be attained
because virtues are unlimited. There is a consummation for
everything except virtues, and although this country has achieved
extraordinary progress, I hope that its attainment may be immeasurably
greater, for the divine bounties are infinite and unlimited.
There are some who believe that the divine bounties are subject
to cessation. For example, they think that the revelation of God, the
effulgence of God and the bounties of God have ended. This is
self-evidently a mistaken idea, for none of these is subject to termination.
The reality of Divinity is like unto the sun, and revelation
is like unto the rays thereof. If we should assert that the bounties
of God are not everlasting, we are forced to believe that Divinity
can come to an end, whereas the reality of Divinity enfolds all
virtues and by reason of these bounties is perfect. Were it not possessed
of all these perfections or virtues, it could not be Divinity.
The sun is the sun because of its rays, light and heat. If it could be
dispossessed of them, it would not be the sun. Therefore, if we say
that the divinity or sovereignty of God is accidental and subject to
termination, we must perforce think that Divinity itself is accidental,
without foundation and not essential.
God is the Creator. The word creator presupposes or connotes
creation. God is the Provider. The word provider implies recipients
of provision. Another name for the Creator is the Resuscitator,
which demands the existence of creatures to be resuscitated.
+P378{~
If He be not the Provider, how could we conceive of creatures
to receive His bounty? If He be not the Lord, how could we
conceive of subjects? If He be not the Knower, how could we conceive
of those known? If we should say that there was a time in past
ages when God was not possessed of His creation or that there was
a beginning for the world, it would be a denial of creation and the
Creator. Or if we should declare that a time may come when there
will be a cessation of divine bounties, we should virtually deny the
existence of Divinity. It is as though man should conceive of a king
without country, army, treasury and all that constitutes sovereignty
or kingdom. Is it possible to conceive of such a sovereign?
A king must be possessed of a dominion, an army and all that appertains
to sovereignty in order that his sovereignty may be a
reality. It is even so with the reality of Divinity which enfolds all
virtues. The sovereignty thereof is everlasting, and the creation
thereof is without beginning and without end.
Among the bounties of God is revelation. Hence revelation is
progressive and continuous. It never ceases. It is necessary that the
reality of Divinity with all its perfections and attributes should become
resplendent in the human world. The reality of Divinity is
like an endless ocean. Revelation may be likened to the rain. Can
you imagine the cessation of rain? Ever on the face of the earth
somewhere rain is pouring down. Briefly, the world of existence is
progressive. It is subject to development and growth. Consider
how great has been the progress in this radiant century. Civilization
has unfolded. Nations have developed. Industrialism and
jurisprudence have expanded. Sciences, inventions and discoveries
have increased. All of these show that the world of existence
is continuously progressing and developing; and therefore,
assuredly, the virtues characterizing the maturity of man must,
likewise, expand and grow.
The greatest bestowal of God to man is the capacity to attain
human virtues. Therefore, the teachings of religion must be reformed
and renewed because past teachings are not suitable for the
present time. For example, the sciences of bygone centuries are not
adequate for the present because sciences have undergone reform.
The industrialism of the past will not ensure present efficiency because
industrialism has advanced. The laws of the past are being
superseded because they are not applicable to this time. All material
conditions pertaining to the world of humanity have undergone
reform, have achieved development, and the institutes of the past
are not to be compared with those of this age. The laws and institutes
of former governments cannot be current today, for legislation
+P379{~
must be in conformity with the needs and requirements of the
body politic at this time.
This has been the case also with the religious teachings so long
set forth in the temples and churches, because they were not based
upon the fundamental principles of the religions of God. In other
words, the foundation of the divine religions had become obscured
and nonessentials of form and ceremony were adhered to--that is,
the kernel of religion had apparently disappeared, and only the
shell remained. Consequently, it was necessary that the fundamental
basis of all religious teaching should be restored, that the
Sun of Reality which had set should rise again, that the springtime
which had refreshed the arena of life in ages gone by should appear
anew, that the rain which had ceased should descend, that the
breezes which had become stilled should blow once more.
Therefore, &Baha'u'llah appeared from the horizon of the Orient
and reestablished the essential foundation of the religious teachings
of the world. The worn-out traditional beliefs current among
men were removed. He caused fellowship and agreement to exist
between the representatives of varying denominations so that love
became manifest among the contending religions. He created a
condition of harmony among hostile sects and upheld the banner of
the oneness of the world of humanity. He established the foundation
for international peace, caused the hearts of nations to be
cemented together and conferred new life upon the various peoples
of the East. Among those who have followed the teachings of
&Baha'u'llah no one says, "I am a Persian," "I am a Turk," "I am
a Frenchman," or "I am an Englishman." No one says, "I am a
Muslim, upholding the only true religion," "I am a Christian,
loyal to my traditional and inherited beliefs," "I am a Jew, following
talmudic interpretations," or "I am a Zoroastrian and opposed
to all other religions." On the contrary, all have been rescued
from religious, racial, political and patriotic prejudices and
are now associating in fellowship and love to the extent that if you
should attend one of their meetings you would be unable to observe
any distinction between Christian and Muslim, Jew and Zoroastrian,
Persian and Turk, Arab and European; for their meetings are
based upon the essential foundations of religion, and real unity has
been established among them. Former antagonisms have passed
away; the centuries of sectarian hatred are ended; the period of aversion
has gone by; the medieval conditions of ignorance have
ceased to exist.
Verily, the century of radiance has dawned, minds are advancing,
perceptions are broadening, realizations of human possibilities
+P380{~
are becoming universal, susceptibilities are developing,
the discovery of realities is progressing. Therefore, it is necessary
that we should cast aside all the prejudices of ignorance, discard
superannuated beliefs in traditions of past ages and raise aloft
the banner of international agreement. Let us cooperate in love and
through spiritual reciprocity enjoy eternal happiness and peace.
+P381{~
TALKS &ABDU'L-BAHA DELIVERED
IN CHICAGO
31 October 1912
Talk at Hotel Plaza
Chicago, Illinois
Notes by Gertrude Buikema
In Los Angeles and San Francisco great interest was manifested in
the teachings of &Baha'u'llah by the newspapers, universities and
churches. Our addresses were lengthy, the message of the Cause
was proclaimed and arguments and evidences advanced. There
was no dissent. All heard the glad tidings with complete acquiescence,
and praise was unanimous, even including the ministers.
The friends in Los Angeles and San Francisco are very firm in
the Covenant. If they sense the least violation on the part of anyone,
they shun him entirely; for they know that such a person is
engaged in extinguishing the lamps of faith ignited by the light of
the Covenant, thereby producing weakness and indifference in the
divine Cause. For instance, the firm ones teach a person. Then the
violators go to him and instill suspicion until he becomes
lukewarm. There have been violators here in Chicago for twenty
years. What have they done? Nothing. Have they been able to
teach anybody? Have they been able to speak in churches or address
audiences elsewhere? Have they been able to make anybody
firm in the Cause? They are doing nothing except extinguishing the
lamps we ignite. The friends in San Francisco are exceedingly
firm. They do not receive violators in their homes. Recently a violator
went to that city. The &Baha'i friends turned him away, saying,
"You are not with us; why do you try to come among us?" Today
the most important principle of faith is firmness in the Covenant,
because firmness in the Covenant wards off differences. Therefore,
you must be firm as mountains.
After the departure of Christ many appeared who were instrumental
in creating factions, schisms and discussions. It became
difficult to know which one was following the right path. One of
these disturbers was Nestorius, a Syrian, who proclaimed that
Christ was not a Prophet of God. This created a division and sect
called the Nestorians. The Catholics declared Jesus Christ to be the
Son of God, even pronouncing Him to be Deity itself. The Protestants
announced the doctrine that Christ embodied two elements:
the human and the divine. In brief, divisions were created in the
+P382{~
religion of God, and it was not known which was pursuing the right
pathway because there was no appointed center to whom Christ
referred everyone, no successor whose word was a gateway to the
truth. If Christ had revealed a Covenant with some soul, commanding
all to cling to his word and interpretation as correct, it
would have been evident which belief and statement was valid and
true.
Inasmuch as there was no appointed explainer of the Book of
Christ, everyone made the claim to authority, saying, "This is the
true pathway and others are not." To ward off such dissensions as
these and prevent any person from creating a division or sect the
Blessed Perfection, &Baha'u'llah, appointed a central authoritative
Personage, declaring Him to be the expounder of the Book. This
implies that the people in general do not understand the meanings
of the Book, but this appointed One does understand. Therefore,
&Baha'u'llah said, "He is the explainer of My Book and the Center
of My Testament." In the last verses of the Book instructions are
revealed, declaring that, "After Me," you must turn toward a special
Personage and "whatsoever He says is correct." In the Book
of the Covenant &Baha'u'llah declares that by these two verses this
Personage is meant. In all His Books and Tablets He has praised
those who are firm in the Covenant and rebuked those who are not.
He said, "Verily, shun those who are shaken in the Covenant.
Verily, God is the Confirmer of the firm ones." In His prayers He
has said, "O God! Render those who are firm in the Covenant
blessed, and degrade those who are not. O God! Be the Protector of
him who protecteth Him, and confirm him who confirms the Center
of the Covenant." Many utterances are directed against the violators
of the Covenant, the purpose being that no dissension should
arise in the blessed Cause; that no one should say, "My opinion is
this"; and that all may know Who is the authoritative expounder
and whatsoever He says is correct. &Baha'u'llah has not left any
possible room for dissension. Naturally, there are some who are
antagonistic, some who are followers of self-desire, others who
hold to their own ideas and still others who wish to create dissension
in the Cause. For example, Judas Iscariot was one of the disciples,
yet he betrayed Christ. Such a thing has happened in the past,
but in this day the Blessed Perfection has declared, "This person is
the expounder of My Book and all must turn to Him." The purpose
is to ward off dissension and differences among His followers.
Notwithstanding this safeguard and provision against disagreement,
there are certain souls here in America and a few in &Akka
who have violated this explicit command. For twenty years these
+P383{~
violators have accomplished nothing. Have they accomplished
anything in Chicago? The friends here must be like the friends in
San Francisco. Whenever they sense the least violation from anyone,
they should say, "Begone! You shall not associate with us."
1 November 1912 2
Talk at Home of Mrs. Corinne True
5338 Kenmore Avenue, Chicago, Illinois
Notes by Gertrude Buikema
I am well pleased with every person here this evening and most
happy in meeting the friends of God and maidservants of the Merciful.
Praise be to God! The faces are radiant, and the hearts are attracted
to the Kingdom of &Abha. Faith is evident in the countenances
of all, and this is a source of joy. The Blessed Perfection,
&Baha'u'llah, endured hardships and vicissitudes nearly fifty years.
There was no ordeal or difficulty He did not experience, yet He
endured all in perfect joy and happiness.
Those who beheld Him were assured of His great happiness, for
no trace of sadness or sorrow was ever visible upon His face. Even
in prison He was like a king enthroned in majesty and greatness,
and He ever bore Himself with supreme confidence and dignity.
When the officers and grandees of the government were presented
to Him, they became respectful at once. His majesty and dignity
were awe-inspiring. Remember: He was a prisoner--He was in
prison. He endured ordeals and calamities for the sole purpose of
illuminating us and in order that our hearts might be attracted to the
Kingdom of God, our faces become radiant with the glad tidings
of God; in order that we might be submerged in the ocean of lights
and be as brilliant and shining candles, illuminating the dark recesses
and flooding the regions with brightness. Now, as I look
around, I observe that your faces--praise be to God!--are shining,
your hearts are filled with the love of God, and you are thinking
of service in the Cause of God. Therefore, I am very happy to
be here, and I hope that this happiness will be with you always--an
eternal condition.
We visited San Francisco and from there went to Los Angeles.
In these places we found most devoted friends. Truly zealous and
aglow with the fire of the love of God, their sole purpose is ever to
serve the Kingdom of &Abha. I hope that you may serve even more
faithfully and take precedence over all the other friends. May the
+P384{~
fire of the love of God be so enkindled in Chicago that all the cities
in America shall be ignited. This is my hope.
My third visit here expresses the degree of my longing to see
you and the extent of my love. It was thought that I should go direct
from San Francisco to New York and thence to the Orient; but impelled
by excessive love, I have visited Chicago again to associate
with you in fellowship and fragrance. I hope that these three visits
may be most productive of future results. May you all become
signs of unity; may each one be a standard of &Baha'u'llah, each one
shine as a star, each one become precious and worthy in the Kingdom
of God. May you attain such a condition of spirituality that the
people will be astounded, saying, "Verily, these souls are proofs
in themselves of the validity of &Baha'u'llah, for through His training
they have been completely regenerated. These souls are peerless;
they are truly the people of the Kingdom; they are distinguished
above the people about them. This is in reality a proof of
&Baha'u'llah. Behold how educated and illumined they have become."
When this Cause appeared in the Orient, the friends and followers
were self-sacrificing to the utmost, forfeiting everything. It is a
significant and wonderful fact that, although the most precious
thing on earth is life, yet twenty thousand people offered themselves
willingly in the pathway of martyrdom. Recently, in Yazd
two hundred of the &Baha'i friends were cruelly slain. They went to
the place of martyrdom in the utmost ecstasy of attraction, smiling
with joy and gratitude upon their persecutors. Some of them offered
sweetmeats to their executioners, saying, "Taste of this in
order that with sweetness and enjoyment you may bestow upon us
the blessed cup of martyrdom." Among these beloved and
glorified ones were a number of women who were subjected to the
most cruel manner of execution. Some were cut to pieces; and their
executioners, not content with such butchery, set others on fire,
and their bodies were consumed. Throughout these terrible ordeals
not a single soul among the &Baha'i friends objected or recanted.
They offered no resistance, although the &Baha'is in that city were
most courageous and strong. In physical strength and fortitude one
of these &Baha'is could have withstood many of their enemies, but
they accepted martyrdom in the spirit of complete resignation and
nonresistance. Many of them died, crying out, "O Lord! Forgive
them; they know not what they do. If they knew, they would not
commit this wrong." In the throes of martyrdom they willingly
offered all they possessed in this life.
It is stated in certain prophecies that when the standard of God
+P385{~
appears in the East, its signs will become evident in the West. This
is truly good news and glad tidings for you. I hope that this promise
may be fulfilled in you and that all may be able to testify to the spirit
and truth of the prophetic announcement, saying, "Verily, the
standard of God did appear in the East, and its tokens have become
resplendent in the West." This realization will be a source of great
joy to all the friends in the Orient who anticipate the good news and
await the glad tidings from the land of the Occident. They look
forward to hearing that the friends in the West have become firm
and steadfast, that they have distinguished themselves by establishing
the oneness of the world of humanity, that they are even
offering their lives for the foundations of international peace, that
they have become the lights of the Kingdom and have proved to be
the manifestations of divine mercy, that the friends in the West are
the expression of the favors of the Blessed Perfection, the very
stars of the bestowal of God, blessed trees and flowers in the garden
of His purity and sanctity. Any good news from here is the cause of
rejoicing in the East and a source of deep gratitude to them. They
hold a feast and praise God for the blessed tidings. If the occasion
demanded, they would give their lives for you without the least
hesitation. The friends in the East are all united and agreed.
There are none who waver in the East, none who oppose the
Covenant of God. There is not a single soul among the &Baha'is in
Persia who is opposed to the Covenant. They are all steadfast. If
any soul wishes to speak in this Cause, they will ask, "Is this a
word of your own, or is it by the authority of the Center of the
Covenant? If you have the authority of the Center of the Covenant,
produce it. Where is the letter from Him? Where is His signature?"
If he produces the letter, they will accept it. If he fails to do so, they
say, "We cannot accept your words because they emanate from
you only and return to you. We have no command from the Blessed
Perfection, &Baha'u'llah, to obey you. He has revealed a Book in
which He has covenanted with us to obey an appointed Center of the
Covenant. He has not covenanted with us to obey you. Therefore,
the statement you make is rejected. You must furnish proof of your
authority and sanction. We are commanded to turn to one Center.
We do not obey various centers. The Blessed Perfection has made
a Covenant with us, and we are holding to this Covenant and Testament.
We do not listen to anything else, for people may arise who
speak words of their own, and we are commanded not to pay attention
to them."
It was not so in former dispensations. Christ, for instance, did
not appoint a center of authority and explanation. He did not say to
+P386{~
His followers, "Obey the one whom I have chosen." Upon one
occasion He asked His disciples, "Whom say ye that I am?"
Simon Peter answered and said, "Thou art the Christ, the Son of
the living God." Christ, wishing to make firm the faith of Peter,
said, "Thou art Peter, and upon this rock I will build my church,"
meaning that the faith of Peter was the true faith. It was a sanction
of Peter's faith. He did not say that all should turn to Peter. He did
not say, "He is the branch extended from my ancient root." He did
not say, "O God! Bless all who serve Peter. O God! Degrade those
who are not obedient to him. Shun him who is a violator of the
Covenant. O God! Thou knowest that I love all who are steadfast in
the Covenant." This has been revealed, however, in all the Books,
Writings and Epistles of &Baha'u'llah regarding the appointed
Center of the Covenant in this dispensation. Therefore, the &Baha'i
dispensation is distinguished from all others in this fact, the purpose
of &Baha'u'llah being that no one could arise to cause differences
and disunion. After the departure of Christ various sects
and denominations arose, each one claiming to be the true channel
of Christianity, but none of them possessed a written authority
from Christ; none could produce proof from Him; yet all claimed
His sanction and approval. &Baha'u'llah has written a Covenant and
Testament with His own pen, declaring that the One Whom He has
appointed the Center of the Covenant shall be turned to and obeyed
by all. Therefore, thank God that &Baha'u'llah has made the pathway
straight. He has clearly explained all things and opened every
door for advancing souls. There is no reason for hesitation by anyone.
The purpose of the Covenant was simply to ward off disunion
and differences so that no one might say, "My opinion is the true
and valid one."
Any opinion expressed by the Center of the Covenant is correct,
and there is no reason for disobedience by anyone. Be watchful,
for perchance there may be violators (&naqidin) of the Covenant
among you. Do not listen to them. Read the Book of the Covenant.
All have been commanded to obey the Covenant, and the first admonition
is addressed to the sons of &Baha'u'llah, the Branches:
"You must turn to the appointed Center; He is the expounder of the
Book."
Should any soul so clearly violate and disobey this command,
can he even say he is a &Baha'i? If anyone disobeys the explicit
command of Christ, can he truthfully say he is a Christian?
In conclusion, I would say that I am greatly pleased with this
meeting. I shall pray for you, seeking confirmation from the
Blessed Perfection. Praise be to God! You must be grateful that He
+P387{~
has chosen you from among the people of the world, that such
glorious bestowal and such endless graces and favors have been
specialized for you. You must not look at present accomplishments,
for this is but the beginning as it was at the time of Christ.
Before long you will see that you will be distinguished among
all people. In every way the divine confirmation will uphold you,
and the radiance of the Kingdom of &Baha'u'llah will illumine your
countenances. Be truly grateful for all these blessings. I hope I may
always hear good news of you, showing that the friends in Chicago
are occupied with service in the divine Cause, filled with the joy
of promoting the Word of God, engaged in spreading the teachings
of &Baha'u'llah and manifesting love and kindness to all humanity.
This is my hope and anticipation. I am sure that you will endeavor
to accomplish this so that the friends in Persia and I may experience
the happiness of the good tidings. May you be a source of joy
and happiness to us, a source of tranquillity and composure.
+P388{~
TALK &ABDU'L-BAHA DELIVERED
IN CINCINNATI
5 November 1912
Talk at Grand Hotel
Cincinnati, Ohio
From Stenographic Notes
As we are in Cincinnati, the home of President Taft, who has rendered
such noble service in the cause of peace, I will dictate a
statement for the people of Cincinnati and America generally. In
the Orient I was informed that there are many lovers of peace in
America. Therefore, I left my native land to associate here with
those who are the standard-bearers of international conciliation
and agreement. Having traveled from coast to coast, I find the
United States of America vast and progressive, the government
just and equitable, the nation noble and independent. I attended
many meetings where international peace was discussed and am
always extremely happy to witness the results of such meetings,
for one of the great principles of &Baha'u'llah's teachings is the
establishment of agreement among the peoples of the world. He
founded and taught this principle in the Orient fifty years ago. He
proclaimed international unity, summoned the religions of the
world to harmony and reconciliation and established fellowship
among many races, sects and communities. At that time He wrote
Epistles to the kings and rulers of the world, calling upon them to
arise and cooperate with Him in spreading these principles, saying
that the stability and advancement of humanity could only be
realized through the unity of the nations. Through His efforts this
principle of universal harmony and agreement was practically
demonstrated in Persia and other countries. Today in Persia, for instance,
there are many people of various races and religions who
have followed the exhortations of &Baha'u'llah and are living together
in love and fellowship without religious, patriotic or racial
prejudices--Muslims, Jews, Christians, Buddhists, Zoroastrians
and many others.
America has arisen to spread the teachings of peace, to increase
the illumination of humankind and bestow happiness and prosperity
upon the children of men. These are the principles and evidences
of divine civilization. America is a noble nation, the standard-bearer
of peace throughout the world, shedding light to all
regions. Foreign nations are not untrammeled and free from intrigues
+P389{~
and complications like the United States; therefore, they
are not able to bring about universal harmony. But America--
praise be to God!--is at peace with all the world and is worthy of
raising the flag of brotherhood and international agreement. When
this is done, the rest of the world will accept. All nations will join
in adopting the teachings of &Baha'u'llah revealed more than fifty
years ago. In His Epistles He asked the parliaments of the world to
send their wisest and best men to an international world conference
which should decide all questions between the peoples and establish
universal peace. This would be the highest court of appeal, and
the parliament of man so long dreamed of by poets and idealists
would be realized. Its accomplishment would be more far-reaching
than the Hague tribunal.
I am most grateful to President Taft for having extended his
influence toward the establishment of universal peace. What he has
accomplished in making treaties with various nations is very good,
but when we have the interparliamentary body composed of delegates
from all the nations of the world and devoted to the maintenance
of agreement and goodwill, the utopian dream of sages and
poets, the parliament of man, will be realized.
+P390{~
TALKS &ABDU'L-BAHA DELIVERED
IN WASHINGTON, D. C.
6 November 1912
Talk at Universalist Church
Thirteenth and L Streets, NW, Washington, D.C.
Notes by Joseph H. Hannen
Praise be to God! The standard of liberty is held aloft in this land.
You enjoy political liberty; you enjoy liberty of thought and
speech, religious liberty, racial and personal liberty. Surely this is
worthy of appreciation and thanksgiving. In this connection let me
mention the freedom, hospitality and universal welcome extended
to me during my recent travels throughout America. I wish also to
reciprocate fully and completely the warm greeting and friendly
attitude of the reverend doctor, pastor of this church, whose loving
and quickened susceptibilities especially command acknowledgment.
Surely men who are leaders of thought must conform to the
example of his kindliness and goodwill. Liberalism is essential in
this day--justness and equity toward all nations and people.
Human attitudes must not be limited; for God is unlimited, and
whosoever is the servant of the threshold of God must, likewise, be
free from limitations. 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 His majesty, the
eternal Lord, even as Christ has declared, "Be ye therefore perfect,
even as your Father which is in heaven is perfect." 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 fellowmen,
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 fellowmen because they belong to the same native
+P391{~
land. 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, native land, race or an attitude
of altruism are neither sufficient nor permanent since all of
them are limited, restricted and liable to change and disruption.
For in the family there is discord and alienation; among sons of the
same fatherland, strife and internecine warfare are witnessed; between
those of a given race, hostility and hatred are frequent; and
even among the altruists, varying aspects of opinion and lack of
unselfish devotion give little promise of permanent and indestructible
unity among mankind.
Therefore, the Lord of mankind has caused His holy, divine
Manifestations to come into the world. He has revealed His
heavenly Books in order to establish spiritual brotherhood and
through the power of the Holy Spirit has made it practicable for
perfect fraternity to be realized among mankind. And when
through the breaths of the Holy Spirit this perfect fraternity and
agreement are established amongst men--this brotherhood and
love being spiritual in character, this loving-kindness being
heavenly, these constraining bonds being divine--a unity appears
which is indissoluble, unchanging and never subject to transformation.
It is ever the same and will forever remain the same. For
example, consider the foundation of the brotherhood laid by
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 forfeit
joyously life itself. They lived together in such love and fellowship
that even Galen, the famous Greek philosopher who was not a
+P392{~
Christian, in his work entitled "The Progress of the Nations" said
that religious beliefs are greatly conducive to the foundation of real
civilization. As a proof thereof he said, "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 as 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 cooperation and reciprocity and the source of
real kindness and unselfish devotion is none other than the breaths
of the Holy Spirit. Without this influence and animus it is impossible.
We may be able to realize some degrees of fraternity through
other motives, but these are limited associations and subject to
change. When human brotherhood is founded upon the Holy
Spirit, it is eternal, changeless, unlimited.
In various parts of the Orient there was a time when brotherhood,
loving-kindness and all the praiseworthy qualities of mankind
seemed to have disappeared. There was no evidence of patriotic,
religious or racial fraternity; but conditions of bigotry,
hatred and prejudice prevailed instead. The adherents of each religion
were violent enemies of the others, filled with the spirit of
hostility and eager for shedding of blood. The present war in the
Balkans furnishes a parallel of these conditions. Consider the
bloodshed, ferocity and oppression manifested there even in this
enlightened century--all of it based fundamentally upon religious
prejudice and disagreement. For the nations involved belong to the
same races and native lands; 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
&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.
+P393{~
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 formulas
adhered to instead of the divine fundamentals, causing difference
and divergence among mankind instead of agreement and fellowship.
Consequently, strife, hatred and warfare have arisen, based
upon this divergence and separation. If we investigate the foundations
of the divine religions, we find them to be one, absolutely
changeless and never subject to transformation. For example, each
of the divine religions contains two kinds of laws or ordinances.
One division concerns the world of morality and ethical institutions.
These are the essential ordinances. They instill and awaken
the knowledge and love of God, love for humanity, the virtues of
the world of mankind, the attributes of the divine Kingdom, rebirth
and resurrection from the kingdom of nature. These constitute one
kind of divine law which is common to all and never subject to
change. From the dawn of the Adamic cycle to the present day this
fundamental law of God has continued changeless. This is the
foundation of divine religion.
The second division comprises laws and institutions which
provide for human needs and conditions according to exigencies of
time and place. These are accidental, of no essential importance
and should never have been made the cause and source of human
contention. For example, during the time of Moses--upon Him be
peace!--according to the exigencies of that period, divorce was
permissible. During the cycle of Christ, inasmuch as divorce was
not in conformity with the time and conditions, Jesus Christ abrogated
it. In the cycle of Moses plurality of wives was permissible.
But during the time of Christ the exigency which had sanctioned it
did not exist; therefore, it was forbidden. 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 is not compatible with conditions
of the present day. Such ordinances, therefore, constitute
the second or nonessential division of the divine religions and are
not of importance, for they deal with human transactions which are
+P394{~
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!
An essential principle of &Baha'u'llah's teaching is that religion
must be the cause of unity and love amongst men; that it is the supreme
effulgence of Divinity, the stimulus of life, the source of
honor and productive of eternal existence. Religion is not intended
to arouse enmity and hatred nor to become the source of tyranny
and injustice. Should it prove to be the cause of hostility, discord
and the alienation of mankind, assuredly the absence of religion
would be preferable. Religious teachings are like a course of
treatment having for its purpose the cure and healing of mankind.
If the only outcome of a course of treatment should be mere diagnosis
and fruitless discussion of symptoms, it would be better to
abandon and abolish it. In this sense the absence of religion would
be at least some progress toward unity.
Furthermore, religion must conform to reason and be in accord
with the conclusions of science. For religion, reason and science
are realities; therefore, these three, being realities, must conform
and be reconciled. A question or principle which is religious in its
nature must be sanctioned by science. Science must declare it to
be valid, and reason must confirm it in order that it may inspire
confidence. If religious teaching, however, be at variance with science
and reason, it is unquestionably superstition. The Lord of
mankind has bestowed upon us the faculty of reason whereby we
may discern the realities of things. How then can man rightfully
accept any proposition which is not in conformity with the processes
of reason and the principles of science? Assuredly such a
course cannot inspire man with confidence and real belief.
The teachings of &Baha'u'llah embody many principles; I am
giving you only a synopsis. One of these principles concerns
equality between men and women. He declared that as all are
created in the image and likeness of the one God, there is no distinction
as to sex in the estimation of God. He who is purest in
heart, whose knowledge exceeds and who excels in kindness to the
servants of God, is nearest and dearest to the Lord, our Creator,
irrespective of sex. In the lower kingdoms, the animal and vegetable,
we find sex differentiation in function and organism. All
plants, trees and animals are subject to that differentiation by creation,
but among themselves there is absolute equality without
further distinction as to sex. Why, then, should mankind make a
+P395{~
distinction which the lower creatures do not regard? Especially so
when we realize that all are of the same kingdom and kindred; that
all are the leaves of one tree, the waves of one sea? The only reasonable
explanation is that woman has not been afforded the same
educational facilities as man. For if she had received the same
opportunities for training and development as man has enjoyed,
undoubtedly she would have attained the same station and level. In
the estimate of God no distinction exists; both are as one and possess
equal degrees of capacity. Therefore, through opportunity and
development woman will merit and attain the same prerogatives.
When Jesus Christ died upon the cross, the disciples who witnessed
His crucifixion were disturbed and shaken. Even Peter, one
of the greatest of His followers, denied Him thrice. Mary Magdalene
brought them together and confirmed their faith, saying,
"Why are ye doubting? Why have ye feared? O thou Peter! Why
didst thou deny Him? For Christ was not crucified. The reality of
Christ is ever-living, everlasting, eternal. For that divine reality
there is no beginning, no ending, and, therefore, there can be no
death. At most, only the body of Jesus has suffered death." In
brief, this woman, singly and alone, was instrumental in transforming
the disciples and making them steadfast. This is an evidence
of extraordinary power and supreme attributes, a proof that
woman is the equivalent and complement of man. The one who is
better trained and educated, whose aptitude is greater and whose
ideals are higher is most distinguished and worthy--whether man
or woman.
Through the teachings of &Baha'u'llah the horizon of the East
was made radiant and glorious. Souls who have hearkened to His
words and accepted His message live together today in complete
fellowship and love. They even offer their lives for each other.
They forego and renounce worldly possessions for one another,
each preferring the other to himself. This has been due to the declaration
and foundation of the oneness of the world of humanity.
Today in Persia there are meetings and assemblages wherein souls
who have become illumined by the teachings of &Baha'u'llah--
representative Muslims, Christians, Jews, Zoroastrians, Buddhists
and of the various denominations of each--mingle and conjoin
in perfect fellowship and absolute agreement. A wonderful
brotherhood and love is established among them, and all are united
in spirit and service for international peace. More than twenty
thousand &Baha'is have given their lives in martyrdom for the Cause
of God. The governments of the East arose against them, bent upon
their extermination. They were killed relentlessly, but day by day
+P396{~
their numbers have increased, day by day they have multiplied in
strength and become more eloquent. They have been strengthened
through the efficacy of a wonderful spiritual power. How savage
and fearful the ferocity of man against his fellowman! Consider
what is taking place now in the Balkans, what blood is being shed.
Even the wild beasts and ferocious animals do not commit such
acts. The most ferocious wolf kills but one sheep a day, and even
that for his food. But now in the Balkans one man destroys ten fellow
beings. The commanders of armies glory in having killed ten
thousand men, not for food, nay, rather, for military control, territorial
greed, fame and possession of the dust of the earth. They
kill for national aggrandizement, notwithstanding this terrestrial
globe is but a dark world of grossest matter. It is a world of sorrow
and grief, a world of disappointment and unhappiness, a world of
death. For after all, the earth is but the everlasting graveyard, the
vast, universal cemetery of all mankind. Yet men fight to possess
this graveyard, waging war and battle, killing each other. What
ignorance! How spacious the earth is with room in plenty for all!
How thoughtful the providence which has so allotted that every
man may derive his sustenance from it! The Lord, our Creator,
does not ordain that anyone should starve or live in want. All are
intended to participate in the blessed and abundant bestowals of
our God. Fundamentally, all warfare and bloodshed in the human
world are due to the lack of unity between the religions, which
through superstitions and adherence to theological dogmas have
obscured the one reality which is the source and basis of them all.
As to the American people: This noble nation, intelligent,
thoughtful, reflective, is not impelled by motives of territorial
aggrandizement and lust for dominion. Its boundaries are insular and
geographically separated from the other nations. Here we find a
oneness of interest and unity of national policy. These are, indeed,
United States. Therefore, this nation possesses the capacity and
capability for holding aloft the banner of international peace. May
this noble people be the cause of unifying humanity. May they
spread broadcast the heavenly civilization and illumination, become
the cause of the diffusion of the love of God, proclaim the
solidarity of mankind and be the cause of the guidance of the
human race. Therefore, I ask that you will give this all-important
question your most serious consideration and efforts. May the
world of humanity find peace and composure and this dark earth
be transformed into a realm of radiance. May the East and West
clasp hands together. May the oneness of God become reflected
+P397{~
and fully revealed in the hearts of humanity and all mankind prove
to be the manifestations of the favors of God.
Necessarily there will be some who are defective amongst men,
but it is our duty to enable them by kind methods of guidance and
teaching to become perfected. Some will be found who are morally
sick; they should be treated in order that they may be healed.
Others are immature and like children; they must be trained and
educated so that they may become wise and mature. Those who are
asleep must be awakened; the indifferent must become mindful
and attentive. But all this must be accomplished in the spirit of
kindness and love and not by strife, antagonism nor in a spirit of
hostility and hatred, for this is contrary to the good pleasure of
God. That which is acceptable in the sight of God is love. Love is,
in reality, the first effulgence of Divinity and the greatest splendor
of God.
O Thou compassionate Lord, Thou Who art generous and able!
We are servants of Thine sheltered beneath Thy providence. Cast
Thy glance of favor upon us. Give light to our eyes, hearing to our
ears, and understanding and love to our hearts. Render our souls
joyous and happy through Thy glad tidings. O Lord! Point out to us
the pathway of Thy kingdom and resuscitate all of us through the
breaths of the Holy Spirit. Bestow upon us life everlasting and
confer upon us never-ending honor. Unify mankind and illumine
the world of humanity. May we all follow Thy pathway, long for
Thy good pleasure and seek the mysteries of Thy kingdom. O God!
Unite us and connect our hearts with Thine indissoluble bond.
Verily, Thou art the Giver, Thou art the Kind One and Thou art the
Almighty.
7 November 1912 2
Talk at Home of Mr. and Mrs. Arthur J. Parsons
1700 Eighteenth Street, NW, Washington, D. C.
Notes by Joseph H. Hannen
Consider events in the Balkans today where a great conflagration
of war is furiously raging and so much blood is being shed. Virtually
the whole world of humanity is mourning and lamenting
because of the revival of these calamitous conditions. Governments
are in the process of change and transformation. The sovereignty
of oriental nations is tottering; outcomes are wrapped in the
+P398{~
greatest uncertainty. I desire, therefore, to speak to you upon this
subject.
I will call your attention more especially to the aspects of this
war which &Baha'u'llah prophesied forty years ago fully and completely.
During His exile and while under surveillance in the prison
of &Akka He addressed a letter to the &Sultan of Turkey. He, likewise,
sent Epistles to Napoleon III and to the &Shah of Persia. All
His letters to the kings and rulers of the earth were compiled in
a book published thirty-five years ago in Bombay, India. There
were several editions of this book.
I have with me a copy of an edition published twenty-two years
ago. In 1891 Professor E. G. Browne of Cambridge University,
England, wrote a book detailing his visit to &Akka. This was followed
by a second volume in which he quoted extracts from &Baha'u'llah's
Epistles to the kings and rulers. There are also translations
of some of these Epistles in your libraries. When you get
them, you will read the remarkable statements made by &Baha'u'llah.
I will read to you from the Arabic text the very words written by
&Baha'u'llah in His Epistle to the &Sultan of Turkey. They will be
translated to you as I read. "O King! Thou hast committed that by
reason of which &Muhammad, the Prophet of God, lamenteth in the
highest heaven. Verily, the world hath made thee proud so that
thou hast turned away from the face of Him by Whose light the
people of the supreme assembly are illuminated, and erelong thou
shalt find thyself in manifest loss. Thou hast united with the Persian
chief in opposition to Me after I came unto you from the rising
place of greatness and might with a matter which has consoled the
eyes of those near unto God. Verily, this is a day wherein the Fire
speaketh through all things, declaring that the Beloved of the two
worlds hath come, and on the part of everything an Interlocutor of
the matter hath sprung up to listen unto the Word of thy Lord, the
Precious, the Knowing. Dost thou imagine that thou canst quench
the fire which God hath kindled in the horizons? No! By Himself,
the True One, wert thou of those who know. Rather, by that which
thou hast done its burning is increased and its blaze augmented;
and it shall encompass the earth and whosoever is thereupon. Thus
the matter hath been decreed, and whosoever is in the heavens and
upon the earth could not withstand His command.
"The day is approaching when the Land of Mystery [Adrianople],
and what is beside it shall be changed, and shall pass out
of the hands of the king, and commotions shall appear, and the
voice of lamentation shall be raised, and the evidences of mischief
+P399{~
shall be revealed on all sides, and confusion shall spread by reason
of that which hath befallen these captives at the hands of the hosts
of oppression. The course of things shall be altered, and conditions
shall wax so grievous, that the very sands on the desolate hills will
moan, and the trees on the mountain will weep, and blood will flow
out of all things. Then wilt thou behold the people in sore distress.
Was Pharaoh able to hinder God by exercising his dominion
when he rebelled upon the earth and was of the disobedient?
We have indeed manifested the Interlocutor [Moses] from his
house in spite of his will; verily, we were able to do this. And remember
when Nimrod kindled the fire of polytheism whereby he
would burn the Friend of God [Abraham]. Verily, we extinguished
the fire by the truth and brought upon Nimrod manifest grief. Verily,
the oppressor [King of Persia] slew the Beloved of the Worlds
[the &Bab] that he might thereby extinguish the light of God among
His creatures and deprive mankind of the pure water of life in the
days of his Lord, the Mighty, the Kind. We have made the matter
manifest in the country and elevated His mention among the unitarians.
Verily, the Servant hath assuredly come to vivify the world
and bring to union whosoever is upon the surface of the whole
earth. That which God willeth shall overcome, and thou shalt see
the earth as the garden of &Abha. Thus hath it been written by the
pen of command in an irrevocable Tablet."
There are many other prophecies in this book, especially in the
Epistle to the &Shah of Persia, all of which prophecies have come to
pass. As they are lengthy, we will not have time to quote them.
The purpose of these quotations is to show that &Baha'u'llah's
great endeavor in the East was to unify mankind, to cause them to
agree and become reconciled, thereby manifesting the oneness of
the world of humanity, preparing the way for international peace
and establishing the foundations of happiness and welfare. But the
nations have not hearkened to His summons and message. The
Persian and Turkish governments arose against His Cause, and the
result is that both these governments have been disintegrated and
broken. Had they been attentive to His commands and received His
admonitions, they would have been protected. They would have
enjoyed happiness and prosperity. They would have been bound
together in ties of fellowship and brotherhood, availing themselves
of the wonderful bounties of love and unity and dwelling in the delectable
paradise of the divine Kingdom. But, alas, the commands
and guidance of the Blessed One have been neglected and ignored.
Day by day they have followed their own devices and imaginations,
until now this fire of war is raging most furiously.
+P400{~
7 November 1912 3
Talk at Home of Mr. and Mrs. Arthur J. Parsons
1700 Eighteenth Street, NW, Washington, D. C.
Notes by Joseph H. Hannen
In the world of nature we behold the living organisms in a ceaseless
struggle for existence. Everywhere we are confronted by evidences
of the physical survival of the fittest. This is the very source
of error and misapprehension in the opinions and theories of men
who fail to realize that the world of nature is inherently defective in
cause and outcome and that the defects therein must be removed by
education. For example, consider man himself. If we study human
beings such as the aboriginal tribes of central Africa, who have
been reared in complete subjection to nature's rule, we will find
them deficient indeed. They are without religious education;
neither do they give evidences of any advance whatever toward
civilization. They have simply grown and developed in the natural
plane of barbarism. We find them bloodthirsty, immoral and
animalistic in type to such an extent that they even kill and devour
each other. It is evident, therefore, that the world of nature unassisted
is imperfect because it is a plane upon which the struggle for
physical existence expresses itself.
If a piece of ground is left in its natural state, wild weeds, thorns
and trees of the jungle will grow upon it. But if we cultivate that
same piece of ground, the result will be that it will rid itself of natural
imperfections and become transformed into a beautiful rose
garden or an orchard of fruitful trees. This is proof that the world of
nature is defective. The founding of schools and establishing of
educational systems in the world are intended to replace the defects
of nature with virtues and perfections. If there were no defects,
there would be no need of training, culture and education, but inasmuch
as we find that children need training and schooling, it is a
conclusive proof that the world of nature must be developed. Many
things show this clearly. One of the basic evidences is the survival
of the fittest in the animal kingdom, their ignorance, sensuality and
unbridled instincts and passions. Therefore, in the natural world
there is need of an Educator and Teacher for mankind. He must be
universal in his powers and accomplishments. Teachers are of two
kinds: universal and special. The universal Instructors are the
Prophets of God, and the special teachers are the philosophers. The
philosophers are capable of educating and training a limited circle
of human souls, whereas the holy, divine Manifestations of God
+P401{~
confer general education upon humanity. They arise to bestow
universal moral training. For example, Moses was a universal
Teacher. He trained and disciplined the people of Israel, enabled
them to rescue themselves from the lowest abyss of despair and
ignorance and caused them to attain an advanced degree of knowledge
and development. They were captives and in the bondage of
slavery; through Him they became free. He led them out of Egypt
into the Holy Land and opened the doors of their advancement into
higher civilization. Through His training this oppressed and
downtrodden people, slaves and captives of the Pharaohs, established
the splendor of the Solomonic sovereignty. This is an example
of a universal Teacher, a universal Educator. Again, consider
Christ: how that marvelous expression of unity bestowed education
and ethical training upon the Roman, Greek, Egyptian, Syrian
and Assyrian nations and welded together a people from them in a
permanent and indissoluble bond. These nations were formerly at
enmity and in a state of continual hostility and strife. He cemented
them together, caused them to agree, conferred tranquillity upon
humanity and established the foundations of human welfare
throughout the world. Therefore, He was a real Educator, the Instructor
of reality.
When we review the conditions existing in the East prior to the
rise of the Prophet of Arabia, we find that throughout the Arabian
peninsula intense mental darkness and the utmost ignorance prevailed
among its inhabitants. Those tribal peoples were constantly
engaged in war, killing and shedding blood, burning and pillaging
the homes of each other and living in conditions of the utmost debasement
and immorality. They were lower and more brutal than
the animals. &Muhammad appeared as a Prophet among such a
people. He educated these barbarous tribes, lifted them out of their
ignorance and savagery and put an end to the continuous strife and
hatred which had existed among them. He established agreement
and reconciliation among them, unified them and taught them to
look upon each other as brothers. Through His training they advanced
rapidly in prestige and civilization. They were formerly ignorant;
they became wise. They were barbarous; they attained
refinement and culture. They were debased and brutal; He uplifted
and elevated them. They were humiliated and despised; their
civilization and renown spread throughout the world. This is perfect
proof that &Muhammad was an Educator and Teacher.
In the nineteenth century strife and hostility prevailed among
the people of the Orient. Apathy and ignorance characterized the
nations. They were indeed gloomy and dark, negligent of God and
+P402{~
under the subjection of the baser instincts and passions of mankind.
The struggle for existence was intense and universal. At such
a time as this &Baha'u'llah appeared among them like a luminary in
the heavens. He flooded the East with light. He proclaimed new
principles and teachings. He laid a basis for new institutions which
are the very spirit of modernism, the light of the world, the development
of the body politic and eternal honor. The souls who hearkened
to these teachings among the various oriental nations immediately
renounced the spirit of strife and hostility and began to
associate in goodwill and fellowship. From extremes of animosity
they attained the acme of love and brotherhood. They had been
warring and quarreling; now they became loving and lived together
in complete unity and agreement. Among them today you will find
no religious, political or patriotic prejudice; they are friendly,
loving and associate in the greatest happiness. They have no part in
the war and strife which take place in the East; their attitude toward
all men is that of goodwill and loving-kindness. A standard of universal
peace has been unfurled among them. The light of guidance
has flooded their souls. It is light upon light, love upon love. This is
the education and training of &Baha'u'llah. He has led these souls to
this standard and given them teachings which ensure eternal illumination.
Anyone who becomes well versed in His teachings
will say, "Verily, I declare that these words constitute the illumination
of humanity, that this is the everlasting honor, that these are
heavenly precepts and the cause of never-ending life among men."
8 November 1912 4
Talk at Eighth Street Temple, Synagogue
Washington, D. C.
Notes by Joseph H. Hannen
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. God has created mankind from the
same progeny in order that they may associate in good fellowship,
exercise love toward each other and live together in unity and
brotherhood.
+P403{~
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.
Abraham was the founder of reality. Moses, Christ, &Muhammad
were the manifestations of reality. &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, there
are those which constitute essential, or spiritual, teachings of the
Word of God. These are faith in God, the acquirement of the virtues
which characterize perfect manhood, praiseworthy moralities,
the acquisition of the bestowals and bounties emanating
from the divine effulgences--in brief, the ordinances which
concern the realm of morals and ethics. This is the fundamental aspect
of the religion of God, and this is of the highest importance
because knowledge of God is the fundamental requirement of man.
Man must comprehend the oneness of Divinity. He must come to
know and acknowledge the precepts of God and realize for a certainty
that the ethical development of humanity is dependent upon
religion. He must get rid of all defects and seek the attainment of
heavenly virtues in order that he may prove to be the image and
likeness of God. It is recorded in the Holy Bible that God said,
"Let us make man in our image, after our likeness." It is self-evident
that the image and likeness mentioned do not apply to the
form and semblance of a human being because the reality of Divinity
is not limited to any form or figure. Nay, rather, the attributes
and characteristics of God are intended. Even as God is pronounced
to be just, man must likewise be just. As God is loving
and kind to all men, man must likewise manifest loving-kindness
+P404{~
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. Abraham
promulgated this; Moses proclaimed it. Christ and all the Prophets
upheld this standard and aspect of divine religion.
Second, there are laws and ordinances which are temporary and
nonessential. 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 seafood 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 nonessential, temporary laws. In the
Holy Bible there are certain commandments which according to
those bygone times constituted the very spirit of the age, the very
light of that period. For example, according to the law of the Torah
if a man committed theft of a certain amount, they cut off his hand.
Is it practicable and reasonable in this present day to cut off a man's
hand for the theft of a dollar? In the Torah there are ten ordinances
concerning murder. Could these be made effective today? Unquestionably
no; times have changed. According to the explicit
text of the Bible if a man should change or break the law of the
Sabbath or if he should touch fire on the Sabbath, he must be killed.
Today such a law is abrogated. The Torah declares that if a man
should speak a disrespectful word to his father, he should suffer the
penalty of death. Is this possible of enforcement now? No; human
conditions have undergone changes. Likewise, during the time of
Christ certain minor ordinances conformable to that period were
enforced.
It has been shown conclusively, therefore, that the foundation
of the religion of God remains permanent and unchanging. It is that
fixed foundation which ensures the progress and stability of the
body politic and the illumination of humanity. It has ever been the
+P405{~
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 nonessential, 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 to 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 none 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 Moses--upon Him be peace! He 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
Moses appeared and shone forth with a heavenly radiance.
He saved Israel from the bondage of Pharaoh and released them
from captivity. He led them out of the land of Egypt and into the
Holy Land. They had been scattered and broken; He unified and
disciplined them, conferred upon them the blessing of wisdom and
knowledge. They had been slaves; He made them princes. They
were ignorant; He made them learned. They were imperfect; He
enabled them to attain perfection. In a word, He led them out of
their condition of hopelessness and brought them to efficiency in
the plane of confidence and valor. They became renowned
throughout the ancient world until finally in the zenith and splendor
of their new civilization the glory of the sovereignty of Solomon
was attained. Through the guidance and training of 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
+P406{~
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 inner truth.
Inasmuch as 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?
None 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, 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 Moses, following the decline of the glory of Solomon's
era and during the reign of Jeroboam there came a great change
in this nation. The high ethical standards and spiritual perfections
ceased to exist. Conditions and morals became corrupt, religion
was debased, and the perfect principles of the Mosaic law
were obscured in superstition and polytheism. War and strife arose
among the tribes, and their unity was destroyed. The followers
of Jeroboam declared themselves rightful and valid in kingly succession,
and the supporters of Rehoboam made the same claim.
Finally, the tribes were torn asunder by hostility and hatred, the
glory of Israel was eclipsed, and so complete was the degradation
+P407{~
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 reestablished 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 to examine certain facts and statements which
are worthy of consideration. My purpose and intention is to remove
from the hearts of men the religious enmity and hatred which
have fettered them and to bring all religions into agreement and
unity. Inasmuch as this hatred and enmity, this bigotry and intolerance
are outcomes of misunderstandings, the reality of religious
unity will appear when these misunderstandings are dispelled.
For the foundation of the divine religions is one foundation.
This is the oneness of revelation or teaching. But, alas, we have
turned away from that foundation, holding tenaciously to various
dogmatic forms and blind imitation of ancestral beliefs. This is the
real cause of enmity, hatred and bloodshed in the world--the reason
of alienation and estrangement among mankind. Therefore, I
wish you to be very just and fair in your judgment of the following
statements.
During the time that the people of Israel were being tossed and
afflicted by the conditions I have named, 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
+P408{~
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
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 an 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 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
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 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 Moses were witnessed and
duplicated in Christ. Christ was also a unique and single Personage
born of the lineage of Israel. By the power of His Word He was
able to unite people of the Roman, Greek, Chaldean, Egyptian and
+P409{~
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 Christ was assisted by God. Today all
Christians admit and believe that 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 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 &Qur'an and the Muslims: When
&Muhammad appeared, He spoke of Moses as the great Man of
God. In the &Qur'an 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 &surih of the &Qur'an 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
&Muhammad praised and glorified Moses and confirmed Judaism.
He declared that whosoever denies Moses is contaminated and
even if he repents, his repentance will not be accepted. He pronounced
+P410{~
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 &Muhammad 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
bloodthirsty. 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 goodwill 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.
+P411{~
9 November 1912 5
Talk at Home of Mr. and Mrs. Arthur J. Parsons
1700 Eighteenth Street, NW, Washington, D. C.
Notes by Joseph H. Hannen
The address delivered last evening in the Jewish synagogue evidently
disturbed some of the people, including the revered rabbi
who called upon me this afternoon. Together we went over the
ground again, which I shall now review for your benefit.
It was not possible to make the subject completely plain to the
rabbi last night, as he was very much pressed for time, but today
the opportunity was sufficient for a reconsideration of the statements
in detail. I wish you to understand them thoroughly and
memorize them in order that you may discourse with the Jews and
thus, perchance, become instrumental in leading them aright.
The quintessence of our subject was this: What is the mission of
the Prophet, and what is the object of a divine law? In answer we
stated: There is no doubt that the purpose of a divine law is the education
of the human race, the training of humanity. All mankind
may be considered as pupils or children who are in need of a divine
Educator, a real Teacher. The essential requirement and qualification
of Prophethood is the training and guidance of the people.
Therefore, we shall first consider the efficacy of the teachings of
those who have been followed and accepted as the Prophets of
God. The question that must be answered is: Have They taught
mankind? Have They proved Themselves efficient Educators?
Among Them was Moses. We find that He appeared as the
leader of the children of Israel during a period of their captivity.
They were in a state of extreme humiliation, ignorance and heedlessness,
living in a very lowly manner in Egypt under conditions
of life worse than death. Imagine an ignorant people, downtrodden
and oppressed, thoughtless, negligent and mentally darkened, held
in subjection as slaves. Moses was appointed for their deliverance
and training. He guided them, led them out of bondage into the
Holy Land, uplifted them from ignorance and despair, trained
them so that they rose from a condition of lowliness and subjection
into one of honor and importance, and enabled them to reach a high
degree of perfection. They became proficient in sciences and arts,
attained a lofty plane of civilization, honorable and esteemed
among nations, whereas formerly they had been lowly and despised.
They were ignorant; they became intelligent, finally
reaching that period of supremacy and power witnessed in the Solomonic
+P412{~
sovereignty. Their name became widespread throughout
the world, and they were esteemed for distinct virtues. Even the
philosophers of Greece went to Palestine to drink from the fountains
of their wisdom and sit at the feet of their sages. All these
facts prove that Moses was a Prophet and a Teacher.
As to Christ: He was a single, unique and lowly individual Who
appeared at a time when the Israelitish nation had fallen from the
heights of its glory to the lowest condition of bondage and contempt,
subject to the tyranny of the Roman Empire, living under a
yoke of humiliation, ignorant and negligent of God. The historical
records of the Holy Books confirm these statements. Christ--this
single and unique Personage--appeared amongst these despised
and degraded people, reflecting a divine power and the potency of
the Holy Spirit. He unified the various peoples and nations of the
world, brought them together in fellowship and agreement and
gathered them beneath the overshadowing protection of one Word.
His prestige and mention were not confined to the children of Israel
alone, who were at that time a limited race and people, but His
spiritual power had also permeated and united great influential nations
who had been warlike and hostile, such as the Romans,
Greeks, Egyptians, Chaldeans, Syrians and Assyrians. He dispelled
their hostility, healed their hatred, made them a united people,
and by His Word created the utmost love amongst them so that they
advanced immeasurably in the degrees of education and human
perfection, thereby attaining a never-ending glory.
The Jews had become dispersed and widely scattered. This
single and unique Personage overcame all the then known world,
founding an everlasting sovereignty, a mighty nation indeed. Such
a result proved Him to be a great man, the first Educator of His
time, the first Teacher of His period. What proofs could be greater
than these? What would be more convincing than this evidence that
a single individual resuscitated so many nations and peoples,
unified so many tribes and sects, removed so much warfare and
hatred? Undoubtedly, such accomplishment could be wrought
only through the power of God and not by mere human effort,
which is altogether incapable of producing these mighty results.
When Christ appeared, the Jews pronounced Him an enemy of
Moses. Pharisaical rabbis of that age declared Him to be the destroyer
of the Mosaic law and the institutes of the Torah. They proclaimed
that He would bring great misfortune to the people of Israel,
considering Him the violator of the holy Sabbath and destroyer
of the Temple of Solomon. Therefore, they turned away
+P413{~
from Him. Let us investigate this and discover whether such accusations
were true or false. We will find that in reality Christ
caused the name and prestige of Moses to become widespread.
Through His efforts and teaching the Book of Moses, the Bible,
became known everywhere. In fifteen hundred years there had
been but one translation of the Old Testament, the Torah, which
translation was made from Hebrew into Greek. But through the instrumentality
of Christ's message and teachings it was translated
into six hundred tongues and spread to every part of the world. All
the kings and prophets of Israel were unable to promulgate the
teachings of Judaism and the name of Moses beyond the borders of
Palestine, whereas through Christ Judaism became an established
religion in Asia, Africa, Europe and the world generally. Through
the message of Christ, Moses was everywhere proclaimed a Prophet
of God and His Book the Book of God. Shall we consider this
Personage an enemy or a friend of Moses?
Justice is needed; we must render fair judgment upon this question.
Had He been an enemy, He would not have allowed the name
and teachings of Moses to become widespread in the world. He
would not have promulgated the law and principles of the Torah.
Would there have been any mention of Moses in America? Could
even the name of Judaism have reached this part of the world
through any other instrumentality? Undoubtedly, it was owing to
the blessed agency and influence of Christianity that Judaism became
established in this western world. Moses had no better friend
and sympathizer than Christ. Consider how the illiterate among the
Israelites conceal the reality of these facts and continue the delusion
that Christ was an enemy of Moses. All Christians believe in
Moses. They declare that He was a Man of God, the Interlocutor
and Prophet of God, that His Book was the Book of God, that the
people of Israel were the people of God and that all the prophets of
Israel were valid and true. They offer unlimited praise, sincere
eulogy, and manifest unlimited love for the religion of Moses.
What harm comes from this? And if the Jews should say that Christ
was also the Word of God, the Spirit of God, what harm could follow
this statement? Just these few words would be the cause of reconciling
the Christians and Jews. The Christians accept Moses
and His Book. What harm have they suffered on account of this
belief? Have they lost anything because of it?
In answer to all these questions the rabbi answered, "No."
We continued: What harm could result if the Jews were in a
similar attitude toward Christianity, declaring that Christ was the
+P414{~
Word of God, that the Gospel is the Book of God? Such an attitude
as this would cause the enmity of many centuries to pass away. If
we declare that Moses was the Prophet of God and that His Book
was the law of God, does it harm our religious standpoint? Not at
all. Furthermore, every nation is proud of its great men and heroes
even though those great ones may have been atheists or agnostics.
Today France glorifies Napoleon Bonaparte, saying, "He was a
French military genius," whereas, in reality, he was a tyrant. They
say, "Voltaire was ours," although Voltaire was an atheist.
"Rousseau was a great man of this nation," and yet Rousseau was
irreligious. France is proud of these great men. Feasts are held
commemorating them, their names are perpetuated in special days,
their memories treasured in prominent places, and there is music
and celebration in their honor. The nation is proud of them. And
now, do you consider these great men of France greater than Jesus
of Nazareth? It is evident that in comparison with Jesus Christ they
are as nothing. Consider the grandeur and majesty of Jesus in contrast
with such men as we have mentioned. Consider Him from the
standpoint of fame and renown. Where is the station of Christ, and
where is their station? What comparison is there? In reality, Christ
is incomparable. What harm, then, could come from your declaration
that Jesus of Nazareth was a great man of Israelitish birth and,
therefore, we love Him? That we have given to the world a great
man indeed? That this mighty Personage, Whose Word has spread
throughout the world, Who has conquered the East and the West,
was an Israelite? Should you not be proud of Him? When you
glorify and honor the memory of Christ, rest assured that the
Christians will take your hands in real fellowship. All difficulty,
hesitancy and restraint will vanish. Consider the troubles and persecutions
heaped upon you in Russia for your fanaticism of unbelief.
And you must not think that this is ended.
This humiliation will continue forever. The time may come
when in Europe itself they will arise against the Jews. But your
declaration that Christ was the Word of God will end all such trouble.
My advice is that in order to become honorable, protected and
secure among the nations of the world, in order that the Christians
may love and safeguard the Israelitish people, you should be
willing to announce your belief in Christ, the Word of God. This is
a complete statement; there is nothing more. Is it not thoughtless,
ignorant prejudice which restrains you from doing so? Declare
that, verily, the Word of God was realized in Him, and all will be
right.
+P415{~
The rabbi thoughtfully said, "I believe that what you have said
is perfectly true, but I must ask one thing of you. Will you not tell
the Christians to love us a little more?"
We replied, "We have advised them and will continue to do
so."
9 November 1912 6
Talk at Home of Mr. and Mrs. Arthur J. Parsons
1700 Eighteenth Street, NW, Washington, D. C.
Notes by Joseph H. Hannen
Every composition is necessarily subject to destruction or disintegration.
For instance, this flower is a composition of various elements;
its decomposition is inevitable. When this composed form
undergoes decomposition--in other words, when these elements
separate and disintegrate--that is what we call the death of the
flower. For inasmuch as it is composed of single elements, the
grouping of multitudinous cellular atoms, it is subject to disintegration.
This is the mortality of the flower. Similarly, the body of
man is composed of various elements. This composition of the
elements has been given life. When these elements disintegrate,
life disappears, and that is death. Existence in the various planes,
or kingdoms, implies composition; and nonexistence, or death, is
decomposition.
But the inner and essential reality of man is not composed of
elements and, therefore, cannot be decomposed. It is not an elemental
composition subject to disintegration or death. A true and
fundamental scientific principle is that an element itself never dies
and cannot be destroyed for the reason that it is single and not
composed. Therefore, it is not subject to decomposition.
Another evidence or proof of the indestructibility of the reality
of man is that it is not affected by the changes of the physical body.
These changing conditions of the bodily composition are definite
and continual. At one time it is normal, at another time abnormal.
Now it is weak, now strong. It suffers injury, a hand may be amputated,
a limb broken, an eye destroyed, an ear deafened or some
defect appear in a certain organ, but these changes do not affect the
human spirit, the soul of man. If the body becomes stout or thin,
decrepit or strong, the spirit or soul is unaffected thereby. If a part
of the bodily organism be destroyed, even if it be dismembered
+P416{~
completely, the soul continues to function, showing that no
changes of the body affect its operation. We have seen that death
and mortality are synonymous with change and disintegration. As
we find the soul unaffected by this change and disintegration of the
body, we, therefore, prove it to be immortal; for that which is
changeable is accidental, evanescent.
Furthermore, this immortal human soul is endowed with two
means of perception: One is effected through instrumentality; the
other, independently. For instance, the soul sees through the instrumentality
of the eye, hears with the ear, smells through the
nostrils and grasps objects with the hands. These are the actions or
operations of the soul through instruments. But in the world of
dreams the soul sees when the eyes are closed. The man is seemingly
dead, lies there as dead; the ears do not hear, yet he hears.
The body lies there, but he--that is, the soul--travels, sees, observes.
All the instruments of the body are inactive, all the functions
seemingly useless. Notwithstanding this, there is an immediate
and vivid perception by the soul. Exhilaration is experienced.
The soul journeys, perceives, senses. It often happens that
a man in a state of wakefulness has not been able to accomplish
the solution of a problem, and when he goes to sleep, he will reach
that solution in a dream. How often it has happened that he has
dreamed, even as the prophets have dreamed, of the future; and
events which have thus been foreshadowed have come to pass literally.
Therefore, we learn that the immortality of the soul, or spirit, is
not contingent or dependent upon the so-called immortality of the
body, because the body in the quiescent state, in the time of sleep,
may be as dead, unconscious, senseless; but the soul, or spirit, is
possessed of perceptions, sensations, motion and discovery. Even
inspiration and revelation are obtained by it. How many were the
prophets who have had marvelous visions of the future while in
that state! The spirit, or human soul, is the rider; and the body is
only the steed. If anything affects the steed, the rider is not affected
by it. The spirit may be likened to the light within the lantern. The
body is simply the outer lantern. If the lantern should break, the
light is ever the same because the light could shine even without the
lantern. The spirit can conduct its affairs without the body. In the
world of dreams it is precisely as this light without the chimney
glass. It can shine without the glass. The human soul by means of
this body can perform its operations, and without the body it can,
likewise, have its control. Therefore, if the body be subject to
+P417{~
disintegration, the spirit is not affected by these changes or transformations.
It is an evident fact that the body does not conduct the process of
intellection or thought radiation. It is only the medium of the grossest
sensations. This human body is purely animal in type and, like
the animal, it is subject only to the grosser sensibilities. It is utterly
bereft of ideation or intellection, utterly incapable of the processes
of reason. The animal perceives what its eye sees and judges what
the ear hears. It perceives according to its animal senses, the scent
of the nostril, the taste of the tongue. It comprehends not beyond its
sense perceptions. The animal is confined to its feelings and sensibilities,
a prisoner of the senses. Beyond these, in the finer higher
processes of reasoning, the animal cannot go. For instance, the
animal cannot conceive of the earth whereon it stands as a spherical
object because the spherical shape of the earth is a matter of conscious
reasoning. It is not a matter of sense perception. An animal
in Europe could not foresee and plan the discovery of America as
Columbus did. It could not take the globe map of the earth and scan
the various continents, saying, "This is the eastern hemisphere;
there must be another, the western hemisphere." No animal could
know these things for the reason that they are referable to intellection.
The animal cannot become aware of the fact that the earth is
revolving and the sun stationary. Only processes of reasoning can
come to this conclusion. The outward eye sees the sun as revolving.
It mistakes the stars and the planets as moving about the earth.
But reason decides their orbit, knows that the earth is moving and
the other worlds fixed, knows that the sun is the solar center and
ever occupies the same place, proves that it is the earth which revolves
around it. Such conclusions are entirely intellectual, not according
to the senses.
Hence, we know that in the human organism there is a center of
intellection, a power of intellectual operation which is the discoverer
of the realities of things. This power can unravel the mysteries
of phenomena. It can comprehend that which is knowable,
not alone the sensible. All the inventions are its products. For all of
these have been the mysteries of nature. There was a time when the
energy of electricity was a mystery of nature, but that collective
reality which is manifest in man discovered this mystery of nature,
this latent force. Having discovered it, man brought it into the
plane of visibility. All the sciences which we now utilize are the
products of that wondrous reality. But the animal is deprived of its
operations. The arts we now enjoy are the expressions of that marvelous
+P418{~
reality. The animal is bereft of them because these conscious
realities are peculiar to the human spirit. All the traces are
the outcoming of the perfections which comprehend realities. The
animal is bereft of these.
Such evidences prove conclusively that man is possessed of two
realities, as it were: a reality connected with the senses which is
shared in common with the animal, and another reality which is
conscious and ideal in character. This latter is the collective reality
and the discoverer of mysteries. That which discovers the realities
of things undoubtedly is not of the elemental substances. It is distinct
from them. For mortality and disintegration are the properties
inherent in compositions and are referable to things which are
subject to sense perceptions, but the collective reality in man, not
being so subject, is the discoverer of things. Therefore, it is real,
eternal and does not have to undergo changes and transformations.
There are many other proofs concerning this vital subject, but I
shall conclude with the words of Jesus Christ: "That which is born
of the Spirit is spirit" and is acceptable in the Kingdom of God.
This means that just as in the first birth the fetus comes forth from
the matrix of the mother into the conditions of the human kingdom,
even so the spirit of man must be born out of the matrix of naturalism,
out of the baser nature, in order that he may comprehend
the great things of the Kingdom of God. He must be born out of
mother earth to find the everlasting life. And this collective reality,
or spirit, of man, being born out of the world of nature, possessing
the attributes of God, will continue to live forever in the eternal
realm.
9 November 1912 7
Talk at &Baha'i Banquet
Rauscher's Hall, Washington, D. C.
Notes by Joseph H. Hannen
I feel a keen sense of joy in being present at this banquet this evening,
for--praise be to God!--before me are radiant faces, ears
attuned to the melodies of the Supreme Concourse, hearts aglow
with the fire of the love of God, spirits exhilarated through the glad
tidings of God, souls sheltered beneath the overshadowing power
of the Kingdom of &Abha. I see before me an assemblage of souls
who are of the chosen and not of the many called. And it is my hope
+P419{~
that through the favors of &Baha'u'llah He may continue to attract
you to His Kingdom and render you victorious and triumphant in
your service to the oneness and solidarity of mankind. May He assist
all who are firm in establishing the unity of the inhabitants of
this earth. May all of you thereby become my partners and coadjutors
in servitude.
O Lord! Confirm and aid this assemblage. Confirm these souls
through the breaths of Thy Holy Spirit. Enlighten the eyes by the
vision of these radiant lights, and make the ears joyful through the
anthems of Thy call to service. O God! Verily, we have gathered
here in the fragrance of Thy love. We have turned to Thy Kingdom.
We seek naught save Thee and desire nothing save Thy
good pleasure. O God! Let this food be Thy manna from heaven,
and grant that this assemblage may be a concourse of Thy supreme
ones. May they be the quickening cause of love to humanity and
the source of illumination to the human race. May they be the instruments
of Thy guidance upon earth. Verily, Thou art powerful.
Thou art the Bestower. Thou art the Forgiver, and Thou art the
Almighty.
In the world many banquets, assemblages and meetings have
been organized, but those gatherings have been commercial,
political, educational or social in their purpose and motive. Meetings
are held for the promotion of financial plans or promulgation
of the arts and sciences. Others have sought to establish agricultural
industries or consummate territorial agreements. Innumerable
assemblages have been held for consultation upon subjects of
learning and education. All such meetings have for their object the
advancement of civilization. But--praise be to God!--this banquet
and this assemblage are for none other purpose than love, for
the purpose of announcing the divine Kingdom, for the manifestation
of the ineffable traces of God, for reflecting the effulgences of
the Kingdom of God, for binding hearts together, for service to the
world of humanity, for the promulgation of humanitarian and altruistic
realities, for the advancement and advocating of international
peace, for the illumination of the whole world. Therefore,
such an assemblage is matchless and peerless because other assemblages
are held for a limited object and personal motive,
whereas this meeting is for God and God only, for His love and
purpose. It is for love of the hearts of men and the oneness of the
world of humanity. Therefore, we should offer thanks to God, for
He has confirmed us in attaining to the happiness of this occasion.
He has appointed us servants of the human world, advocates of
+P420{~
peace and unity among the religions, heralds of universal agreement
among the races and nations, founders of divine reconciliation
among all peoples.
It is my fond and fervent hope through the favor of God that this
present meeting may be instrumental in ushering in the day when
the standard of the oneness of the world of humanity shall be held
aloft in America. May it be the first real foundation of international
peace, having for its object universal service to man. May it be divine
philanthropy without distinctions or differentiations in humankind.
May you consider all religions the instruments of God and
regard all races as channels of divine manifestation. May you view
mankind as the sheep of God and know for a certainty that He is the
real Shepherd. Consider how this kind and tender Shepherd cares
for all His flock; how He leads them in green pastures and beside
the still waters. How well He protects them! Verily, this Shepherd
makes no distinctions whatsoever; to all the sheep He is equally
kind. Therefore, we must follow the example of God and strive in
pathways of goodwill toward all humanity. May we endeavor with
heart and soul to reconcile the religions of the earth, unify the
peoples and races and blend the nations in a perfect solidarity. May
we uphold the flag of international agreement and enkindle a light
which shall illumine all regions with the radiance of oneness. May
our purposes centralize in the earnest desire of attaining the good
pleasure of God, and may our supreme energies be directed to
welding together the human household. Let us not regard our own
respective capacities; nay, rather, let us regard forever the favors
and bounties of God. The drop must not estimate its own limited
capacity; it must realize the volume and sufficiency of the ocean,
which ever glorifieth the drop. The tender and simple seed, solitary
though it may be, must not look upon its own lack of power. Nay,
rather, its attention must ever be directed to the sun, in the rays of
which it finds life and quickening; and it must ever consider the
downpour of the cloud of mercy. For the bounty of the cloud, the
effulgence and heat of the sun and the breath of the vernal zephyrs
can transform the tiny seed and develop it into a mighty tree. And
may you remember that a single infinitesimal atom in the ray of the
sun through a shining beam of the solar energy becomes glorified
and radiant.
Therefore, let us ever trust in God and seek confirmation and
assistance from Him. Let us have perfect and absolute confidence
in the bounty of the Kingdom. Review the events surrounding
souls of bygone times in the beginning of their day; and again consider
them when, through the aid and assistance of God, they
+P421{~
proved to be the mighty ones of God. Remember that Peter was a
fisherman, but through the bounty of the Kingdom he became the
great apostle. Mary Magdalene was a villager of lowly type, yet that
selfsame Mary was transformed and became the means through
which the confirmation of God descended upon the disciples. Verily,
she served the Kingdom of God with such efficiency that she
became well-known and oft mentioned by the tongues of men.
Even today she is shining from the horizon of eternal majesty.
Consider how infinite is the bounty of God that a woman such as
Mary Magdalene should be selected by God to become the channel
of confirmation to the disciples and a light of nearness in His Kingdom.
Consequently, trust ye in the bounty and grace of God, and
rest assured in the bestowals of His eternal outpouring. I hope that
each one of you may become a shining light even as these electric
lights are now brilliant in their intensity. Nay, may each one of you
be a luminary like unto a sparkling star in the heaven of the divine
Will. This is my supplication at the throne of God. This is my hope
through the favors of &Baha'u'llah. I offer this prayer in behalf of all
of you and beg with a contrite heart that you may be assisted and
glorified with an eternal bestowal.
10 November 1912 8
Talk at Home of Mr. and Mrs. Arthur J. Parsons
1700 Eighteenth Street, NW, Washington, D. C.
Notes by Joseph H. Hannen
What is the reality of Divinity, or what do we understand by God?
When we consider the world of existence, we find that the essential
reality underlying any given phenomenon is unknown.
Phenomenal, or created, things are known to us only by their attributes.
Man discerns only manifestations, or attributes, of objects,
while the identity, or reality, of them remains hidden. For example,
we call this object a flower. What do we understand by this name
and title? We understand that the qualities appertaining to this organism
are perceptible to us, but the intrinsic elemental reality, or
identity, of it remains unknown. Its external appearance and manifest
attributes are knowable; but the inner being, the underlying
reality or intrinsic identity, is still beyond the ken and perception
of our human powers. Inasmuch as the realities of material
phenomena are impenetrable and unknowable and are only apprehended
through their properties or qualities, how much more
+P422{~
this is true concerning the reality of Divinity, that holy essential
reality which transcends the plane and grasp of mind and man?
That which comes within human grasp is finite, and in relation to it
we are infinite because we can grasp it. Assuredly, the finite is lesser
than the infinite; the infinite is ever greater. If the reality of Divinity
could be contained within the grasp of human mind, it would
after all be possessed of an intellectual existence only--a mere intellectual
concept without extraneous existence, an image or likeness
which had come within the comprehension of finite intellect.
The mind of man would be transcendental thereto. How could it be
possible that an image which has only intellectual existence is the
reality of Divinity, which is infinite? Therefore, the reality of Divinity
in its identity is beyond the range of human intellection because
the human mind, the human intellect, the human thought are
limited, whereas the reality of Divinity is unlimited. How can the
limited grasp the unlimited and transcend it? Impossible. The unlimited
always comprehends the limited. The limited can never
comprehend, surround nor take in the unlimited. Therefore, every
concept of Divinity which has come within the intellection of a
human being is finite, or limited, and is a pure product of imagination,
whereas the reality of Divinity is holy and sacred above and
beyond all such concepts.
But the question may be asked: How shall we know God? We
know Him by His attributes. We know Him by His signs. We know
Him by His names. We know not what the reality of the sun is, but
we know the sun by the ray, by the heat, by its efficacy and penetration.
We recognize the sun by its bounty and effulgence, but as
to what constitutes the reality of the solar energy, that is unknowable
to us. The attributes characterizing the sun, however, are
knowable. If we wish to come in touch with the reality of Divinity,
we do so by recognizing its phenomena, its attributes and traces,
which are widespread in the universe. All things in the world of
phenomena are expressive of that one reality. Its lights are shining,
its heat is manifest, its power is expressive, and its education, or
training, resplendent everywhere. What proof could there be
greater than that of its functioning or its attributes which are manifest?
This plant or this flower--we ask: Does it exist or not? Can
this plant--this flower--comprehend the reality of man? Can it
put itself in touch with the human existence or reality? Evidently
not. It is entirely out of tune with the human kingdom; it is not possessed
of the capacity, although both man and the flower have been
created. But the difference in the degrees between the vegetable
and the human is ever a hindrance, an obstacle. Inasmuch as the
+P423{~
degree of capacity appertaining to this plant is inferior to our
human kingdom, it is entirely impossible for the plant, which is
inferior, to comprehend man, who is superior, although both are
accidental, or created. We are created; likewise, this plant is existent,
this mineral exists, this wood exists. But can this flooring here
comprehend those who are standing upon it? It cannot, because
sight and hearing are properties or faculties belonging to a higher
kingdom than the mineral. The difference between these two kingdoms,
the vast difference between the mineral kingdom and the
human kingdom, is a hindrance to comprehension.
How, then, can the reality of man, which is accidental, ever
comprehend the Reality of God, which is eternal? It is self-evidently
an impossibility. Hence we can observe the traces and attributes
of God, which are resplendent in all phenomena and shining
as the sun at midday, and know surely that these emanate from
an infinite source. We know that they come from a source which
is infinite indeed.
Furthermore, it is a philosophical principle that the existence of
phenomena implies composition and that mortality, or nonexistence,
is equivalent to decomposition. For example, certain elements
have come together, and as a result of that composition man
is here. Certain elements have entered into the structure of this
flower. Certain organic or cellular elements have been utilized in
the composition of every animal organism. Therefore, we can state
that existence necessitates composition, and death is another expression
for decomposition. When there is disintegration amongst
these composing elements, that is death; that is mortality. The
elements which have gone into the body of this flower and which
have given existence to this form and shape will finally disintegrate;
this beautiful organism will decompose; and this we call
mortality, death. Consequently, the conclusion is that life means
composition, and death is equivalent to decomposition. On this account
the materialists are of the opinion that life is the mere conjoining
of elemental substances into myriad forms and shapes. The
materialist comes to the conclusion that life, in other words, means
composition; that wherever we find single elements combined in
aggregate form, there we behold the phenomena of organic life;
that every organic composition is organic life. Now if life means
composition of elements, then the materialist may come to the
conclusion of the nonnecessity of a composer, the nonnecessity of
a creator; for composition is all there is to it, and that is accomplished
by adhesion or cohesion. In response to this we say that
composition must needs be of three kinds: One form of composition
+P424{~
is termed philosophically the accidental, another the involuntary,
and a third the voluntary. As to the first, or accidental, composition:
This would signify that certain elements through inherent
qualities and powers of attraction or affinity have been gathered together,
have blended, and so composed a certain form, being or
organism. This can be proven to be false; for composition is an effect,
and philosophically no effect is conceivable without causation.
No effect can be conceived of without some primal cause. For
example, this heat is an effect; but that energy which gives forth
this phenomenon of heat is the cause. This light is an effect, but
back of it is the energy which is the cause. Is it possible for this
light to be separated from the energy whereof it is a property? That
is impossible and inconceivable. It is self-evidently false. Accidental
composition is, therefore, a false theory and may be excluded.
As to the second form of composition--involuntary: This
means that each element has within itself as an inherent property
the power of composition. For example, the inherent quality of fire
is burning, or heat; heat is a property of fire. Humidity is the inherent
nature or property of water. You cannot conceive H2O, which
is the chemical form of water, without having humidity associated;
for that is an inherent quality of water. The power of attraction has
as its function attractive, or magnetic, qualities. We cannot separate
attraction from that power. The power of repulsion has as its
function repelling--sending off. You cannot separate the effect
from the cause. If these premises be true--and they are self-evident--
then it would be impossible for a composite being, for
the elements which have gone into the makeup of a composite organism,
ever to be decomposed because the inherent nature of each
element would be to hold fast together. As fire cannot be separated
from heat, likewise the elemental being could not be subjected to
decomposition, and this does not hold true because we see decomposition
everywhere. Hence this theory is untrue, inasmuch as we
observe that after each composition there is a process of decomposition
which forever ends it. By this we learn that composition as
regards phenomena is neither accidental nor involuntary.
Then what have we left as a form of composition? It is the voluntary
form of composition, which means that composition is effected
through a superior will, that there is will expressed in this
motive or action. It is thus proved that the existence of phenomena
is effected through the eternal Will, the Will of the Living, Eternal
and Self-subsistent, and this is a rational proof concerning composition
whereof there is no doubt or uncertainty. Furthermore, it
+P425{~
is quite evident that our kind of life, our form of existence, is limited
and that the reality of all accidental phenomena is, likewise,
limited. The very fact that the reality of phenomena is limited well
indicates that there must needs be an unlimited reality, for were
there no unlimited, or infinite, reality in life, the finite being of objects
would be inconceivable. To make it plainer for you, if there
were no wealth in the world, you would not have poverty. If there
were no light in the world, you could not conceive of darkness, for
we know things philosophically by their antitheses. We know, for
example, that poverty is the lack of wealth. Where there is no
knowledge, there is no ignorance. What is ignorance? It is the absence
of knowledge. Therefore, our limited existence is a conclusive
proof that there is an unlimited reality, and this is a shining
proof and evident argument. Many are the proofs concerning this
matter, but there is not time to go into the subject further.
This is our last evening, and I ask God that His confirmations
may encompass you, that your hearts may become radiant, that
your eyes become illumined through witnessing the signs of God,
that your ears hearken to the anthems of heaven, that your faces be
set aglow with the radiant light of the Word of God. May you all be
united, may you be agreed, may you serve the solidarity of mankind.
May you be well-wishers of all humanity. May you be assistants
of every poor one. May you be nurses for the sick. May you
be sources of comfort to the broken in heart. May you be a refuge
for the wanderer. May you be a source of courage to the affrighted
one. Thus, through the favor and assistance of God may the standard
of the happiness of humanity be held aloft in the center of the
world and the ensign of universal agreement be unfurled.
10 November 1912 9
Talk at Home of Mr. and Mrs. Joseph H. Hannen
1252 Eighth Street, NW, Washington, D. C.
Notes by Joseph H. Hannen
This is a beautiful assembly. I am very happy that white and black
are together. This is the cause of my happiness, for you all are the
servants of one God and, therefore, brothers, sisters, mothers and
fathers. In the sight of God there is no distinction between whites
and blacks; all are as one. Anyone whose heart is pure is dear to
God--whether white or black, red or yellow. Among the animals
colors exist. The doves are white, black, red, blue; but notwithstanding
+P426{~
this diversity of color they flock together in unity,
happiness and fellowship, making no distinction among themselves,
for they are all doves. Man is intelligent and thoughtful,
endowed with powers of mind. Why, then, should he be influenced
by distinction of color or race, since all belong to one human family?
There is no sheep which shuns another as if saying, "I am
white, and you are black." They graze together in complete unity,
live together in fellowship and happiness. How then can man be
limited and influenced by racial colors? The important thing is to
realize that all are human, all are one progeny of Adam. Inasmuch
as they are all one family, why should they be separated?
I had a servant who was black; his name was &Isfandiyar. If a
perfect man could be found in the world, that man was &Isfandiyar.
He was the essence of love, radiant with sanctity and perfection,
luminous with light. Whenever I think of &Isfandiyar, I am moved
to tears, although he passed away fifty years ago. He was the
faithful servant of &Baha'u'llah and was entrusted with His secrets.
For this reason the &Shah of Persia wanted him and inquired continually
as to his whereabouts. &Baha'u'llah was in prison, but the
&Shah had commanded many persons to find &Isfandiyar. Perhaps
more than one hundred officers were appointed to search for him. If
they had succeeded in catching him, they would not have killed
him at once. They would have cut his flesh into pieces to force him
to tell them the secrets of &Baha'u'llah. But &Isfandiyar with the utmost
dignity used to walk in the streets and bazaars. One day he
came to us. My mother, my sister and myself lived in a house near
a corner. Because our enemies frequently injured us, we were intending
to go to a place where they did not know us. I was a child at
that time. At midnight &Isfandiyar came in. My mother said, "O
&Isfandiyar, there are a hundred policemen seeking for you. If they
catch you, they will not kill you at once but will torture you with
fire. They will cut off your fingers. They will cut off your ears.
They will put out your eyes to force you to tell them the secrets of
&Baha'u'llah. Go away! Do not stay here." He said, "I cannot go
because I owe money in the street and in the stores. How can I go?
They will say that the servant of &Baha'u'llah has bought and consumed
the goods and supplies of the storekeepers without paying
for them. Unless I pay all these obligations, I cannot go. But if they
take me, never mind. If they punish me, there is no harm in that. If
they kill me, do not be grieved. But to go away is impossible. I
must remain until I pay all I owe. Then I will go." For one month
&Isfandiyar went about in the streets and bazaars. He had things to
+P427{~
sell, and from his earnings he gradually paid his creditors. In fact,
they were not his debts but the debts of the court, for all our properties
had been confiscated. Everything we had was taken away
from us. The only things that remained were our debts. &Isfandiyar
paid them in full; not a single penny remained unpaid. Then he
came to us, said good-bye and went away. Afterward &Baha'u'llah
was released from prison. We went to &Baghdad, and &Isfandiyar
came there. He wanted to stay in the same home. &Baha'u'llah, the
Blessed Perfection, said to him, "When you fled away, there was a
Persian minister who gave you shelter at a time when no one else
could give you protection. Because he gave you shelter and protected
you, you must be faithful to him. If he is satisfied to have you
go, then come to us; but if he does not want you to go, do not leave
him." His master said, "I do not want to be separated from &Isfandiyar.
Where can I find another like him, with such sincerity,
such faithfulness, such character, such power? Where can I find
one? O &Isfandiyar! I am not willing that you should go, yet if you
wish to go, let it be according to your own will." But because the
Blessed Perfection had said, "You must be faithful," &Isfandiyar
stayed with his master until he died. He was a point of light. Although
his color was black, yet his character was luminous; his
mind was luminous; his face was luminous. Truly, he was a point
of light.
Then it is evident that excellence does not depend upon color.
Character is the true criterion of humanity. Anyone who possesses
a good character, who has faith in God and is firm, whose actions
are good, whose speech is good--that one is accepted at the
threshold of God no matter what color he may be. In short--praise
be to God!--you are the servants of God. The love of &Baha'u'llah
is in your hearts. Your souls are rejoicing in the glad tidings of
&Baha'u'llah. My hope is that the white and the black will be united
in perfect love and fellowship, with complete unity and brotherhood.
Associate with each other, think of each other, and be like a
rose garden. Anyone who goes into a rose garden will see various
roses, white, pink, yellow, red, all growing together and replete
with adornment. Each one accentuates the beauty of the other.
Were all of one color, the garden would be monotonous to the eye.
If they were all white or yellow or red, the garden would lack variety
and attractiveness; but when the colors are varied, white, pink,
yellow, red, there will be the greatest beauty. Therefore, I hope
that you will be like a rose garden. Although different in colors,
yet--praise be to God!--you receive rays from the same sun. From
+P428{~
one cloud the rain is poured upon you. You are under the training
of one Gardener, and this Gardener is kind to all. Therefore, you
must manifest the utmost kindness towards each other, and you
may rest assured that whenever you are united, the confirmations
of the Kingdom of &Abha will reach you, the heavenly favors will
descend, the bounties of God will be bestowed, the Sun of Reality
will shine, the cloud of mercy will pour its showers, and the breeze
of divine generosity will waft its fragrances upon you.
I hope you will continue in unity and fellowship. How beautiful
to see blacks and whites together! I hope, God willing, the day may
come when I shall see the red men, the Indians, with you, also
Japanese and others. Then there will be white roses, yellow roses,
red roses, and a very wonderful rose garden will appear in the
world.
10 November 1912 10
Talk at 1901 Eighteenth Street, NW, Washington, D. C.
Notes by Joseph H. Hannen
I am greatly pleased with the friends in Washington and experience
real happiness in meeting them. Likewise, I am pleased with the
friends from Baltimore, for I have observed that their hearts are attracted
to the love of &Baha'u'llah. Their vision is extended toward
the Kingdom of &Baha. Their spirits are rejoicing in the glad tidings
of &Abha. Verily, they are servants of the Cause of God. All are
engaged in service, and the perfection of their desire is to enter
into the Kingdom of &Abha and draw near unto God. For that reason
I am very happy and well pleased with them. I pray for you all.
May the favors of the Blessed Beauty, &Baha'u'llah, encompass
you, and may the lights of the Sun of Reality be your illumination.
May you all become united and assured. May you serve the Cause
of God as one single, united force. I give you the glad tidings that
the confirmations of God will descend upon you. Be ye assured of
this. Ye will become illumined. Ye will become conquerors.
But after I leave, some people may arise in opposition, heaping
persecutions upon you in their bitterness, and in the newspapers
there may be articles published against the Cause. Rest ye in the assurance
of firmness. Be well poised and serene, remembering that
this is only as the harmless twittering of sparrows and that it will
soon pass away. If such things do not happen, the fame of the
+P429{~
Cause will not become widespread, and the summons of God will
not be heard. Consider the history of the past. Recall, for instance,
the days of Christ and the events subsequent thereto. How many
were the books written against Him! What calumnies were attributed
to Him! How violent were the utterances in the temples
against Him! How many the accusations! What hatred and persecution!
How they scoffed at Him in derision and contempt! Consider
the titles and epithets they bestowed upon His majesty! They
even designated Him Beelzebub--Satan. They said Beelzebub
had been captured and crucified. They placed a crown of thorns
upon Beelzebub's head and paraded Him through the streets. This
was the name the Jews bestowed upon Christ; it is written in the
Gospel. There were many other forms of reviling and persecution,
spitting in His beautiful face, cursing and anathematizing, bowing
backward toward Him, saying, "Peace be on thee, thou king of the
Jews!" "Peace be on thee, thou destroyer of the temple!" "Peace
be on thee, thou king and pretender who would restore the temple
in three days!" The philosophers of the times, Romans and
Greeks, wrote against Christ. Even the kings wrote books of
abuse, calumny and contempt. One of these kings was a Caesar.
He was also a philosopher. In his book he says, concerning the
people of Christ, "The most degraded of people are the Christians.
The most immoral of the people of this time are the Christians.
Jesus of Nazareth has led them astray. O people! If you wish to
know who Jesus is and what Christian means, go and ask his relatives.
Go and ask the Jews who know him. See what a bad person
he is, how degraded he is." There were many similar accounts.
But remember that these statements did not affect the cause of
Christianity. On the contrary, Christianity advanced daily in power
and potency.
Day by day the majesty of Christ grew in splendor and effulgence.
Therefore, my purpose is to warn and strengthen you against
accusations, criticisms, revilings and derision in newspaper articles
or other publications. Be not disturbed by them. They are
the very confirmation of the Cause, the very source of upbuilding
to the Movement. May God confirm the day when a score of
ministers of the churches may arise and with bared heads cry at the
top of their voices that the &Baha'is are misguided. I would like to
see that day, for that is the time when the Cause of God will spread.
&Baha'u'llah has pronounced such as these the couriers of the
Cause. They will proclaim from pulpits that the &Baha'is are fools,
that they are a wicked and unrighteous people, but be ye steadfast
+P430{~
and unwavering in the Cause of God. They will spread the message
of &Baha'u'llah.
His Honor &Mirza &Abu'l-Fadl has written a treatise answering
the criticisms of a London preacher. Each one of you should have a
copy.+F1 Read, memorize and reflect upon it. Then, when accusations
and criticisms are advanced by those unfavorable to the
Cause, you will be well armed.
+F1 Mirza Abul Fazl Gulpaygan, The Brilliant Proof (Chicago: Press of Bahai
+F1 News Service, 1912). The booklet was published under the direction of
+F1 &Abdu'l-Baha while He was in America.
+P431{~
TALKS &ABDU'L-BAHA DELIVERED
IN NEW YORK
15 November 1912
Talk at Home of Miss Juliet Thompson
48 West Tenth Street, New York
Notes by Hooper Harris
I have spoken in the various Christian churches and in the synagogues,
and in no assemblage has there been a dissenting voice.
All have listened, and all have conceded that the teachings of
&Baha'u'llah are superlative in character, acknowledging that
they constitute the very essence or spirit of this new age and that
there is no better pathway to the attainment of its ideals. Not a
single voice has been raised in objection. At most there have been
some who have refused to acknowledge the mission of
&Baha'u'llah, although even these have admitted that He was a great
teacher, a most powerful soul, a very great man. Some who could
find no other pretext have said, "These teachings are not new; they
are old and familiar; we have heard them before." Therefore, I will
speak to you upon the distinctive characteristics of the manifestation
of &Baha'u'llah and prove that from every standpoint His Cause
is distinguished from all others. It is distinguished by its didactic
character and method of exposition, by its practical effects and application
to present world conditions, but especially distinguished
from the standpoint of its spread and progress.
When &Baha'u'llah appeared in Persia, all the contemporaneous
religious sects and systems rose against Him. His enemies were
kings. The enemies of Christ were the Jews, the Pharisees; but the
enemies of &Baha'u'llah were rulers who could command armies
and bring hundreds of thousands of soldiers into the arena of operation.
These kings represented some fifty million people, all of
whom under their influence and domination were opposed to
&Baha'u'llah. Therefore, in effect &Baha'u'llah, singly and alone,
virtually withstood fifty million enemies. Yet these great numbers,
instead of being able to dominate Him, could not withstand His
wonderful personality and the power and influence of His heavenly
Cause. Although they were determined upon extinguishing the
light in that most brilliant lantern, they were ultimately defeated
and overthrown, and day by day His splendor became more
radiant. They made every effort to lessen His greatness, but His
prestige and renown grew in proportion to their endeavors to diminish
+P432{~
it. Surrounded by enemies who were seeking His life, He
never sought to conceal Himself, did nothing to protect Himself;
on the contrary, in His spiritual might and power He was at all
times visible before the faces of men, easy of access, serenely
withstanding the multitudes who were opposing Him. At last His
banner was upraised.
If we study historical record and review the pages of Holy Writ,
we will find that none of the Prophets of the past ever spread His
teachings or promulgated His Cause from a prison. But &Baha'u'llah
upheld the banner of the Cause of God while He was in
a dungeon, addressing the kings of the earth from His prison cell,
severely arraigning them for their oppression of their subjects and
their misuse of power. The letter He sent to the &Shah of Persia
under such conditions may now be read by anyone. His Epistles to
the &Sultan of Turkey, Napoleon III, Emperor of France, and to the
other rulers of the world including the President of the United
States are, likewise, current and available. The book containing
these Epistles to the kings was published in India about thirty years
ago and is known as the &Suratu'l-Haykal ("Discourse of the Temple").
Whatever is recorded in these Epistles has happened. Some
of the prophecies contained in them came to pass after two years;
others were fulfilled after five, ten and twenty years. The most important
prophecies relative to events transpiring in the Balkans are
being fulfilled at the present time though written long ago. For instance,
in the Epistle which &Baha'u'llah addressed to the &Sultan of
Turkey, the war and the occurrences of the present day were
foretold by Him. These events were also prophesied in the Tablet
He addressed to the city of Constantinople, even to the details of
happenings now being witnessed in that city.
While addressing these powerful kings and rulers He was a prisoner
in a Turkish dungeon. Consider how marvelous it was for a
prisoner under the eye and control of the Turks to arraign so boldly
and severely the very king who was responsible for His imprisonment.
What power this is! What greatness! Nowhere in history can
the record of such a happening be found. In spite of the iron rule
and absolute dominion of these kings, His function was to withstand
them; and so constant and firm was He that He caused their
banners to come down and His own standard to be upraised. For
today the flags of both the Persian and the Ottoman Empires are
trailing in the dust, whereas the ensign of &Baha'u'llah is being held
aloft in the world both in the East and in the West. Consider what a
mighty power this is! What a decisive argument! Although a prisoner
in a fortress, He paid no heed to these kings, regarded not their
+P433{~
power of life and death, but, on the contrary, addressed them in
plain and fearless language, announcing explicitly that the time
would come when their sovereignty would be brought low and His
own dominion be established.
He said in substance, "Erelong you will find yourselves in
manifest loss. Your sovereignties will be laid waste; your empires
will become a wilderness and a heap of ruins; hosts from without
will invade and subdue your lands; lamentation and mourning will
rise from your homes. There will be no throne; there will be no
crown; there will be no palace; there will be no armies. Nay,
rather, all these will be brought low; but the standard of the Cause
of God will be held aloft. Then will you see that hosts and hosts
will enter the Cause of God and that this mighty revelation will be
spread throughout the world." Read the prophecies contained in
the &Suratu'l-Haykal and ponder carefully over them.
This is one of the characteristics of &Baha'u'llah's message and
teachings. Can you find events and happenings of this kind in any
other prophetic dispensation? If so, in what cycle have similar
things taken place? Do you find such specific prophecies and
explicit statements concerning the future in the Holy Books of the
past? We will now compare the teachings of &Baha'u'llah with the
Holy Words which have descended in the former cycles.
First among the great principles revealed by Him is that of the
investigation of reality. The meaning is that every individual
member of humankind is exhorted and commanded to set aside
superstitious beliefs, traditions and blind imitation of ancestral
forms in religion and investigate reality for himself. Inasmuch as
the fundamental reality is one, all religions and nations of the
world will become one through investigation of reality. The announcement
of this principle is not found in any of the sacred
Books of the past.
A second characteristic principle of the teachings of &Baha'u'llah
is that which commands recognition of the oneness of the world of
humanity. Addressing all mankind, He says, "Ye are all the leaves
of one tree." There are no differences or distinctions of race
among you in the sight of God. Nay, rather, all are the servants of
God, and all are submerged in the ocean of His oneness. Not a
single soul is bereft. On the contrary, all are the recipients of the
bounties of God. Every human creature has a portion of His bestowals
and a share of the effulgence of His reality. God is kind to
all. Mankind are His sheep, and He is their real Shepherd. No other
scriptures contain such breadth and universality of statement; no
other teachings proclaim this unequivocal principle of the solidarity
+P434{~
of humanity. As regards any possible distinctions, the utmost
that &Baha'u'llah says is that conditions among men vary, that
some, for instance, are defective. Therefore, such souls must be
educated in order that they may be brought to the degree of perfection.
Some are sick and ailing; they must be treated and cared for
until they are healed. Some are asleep; they need to be awakened.
Some are immature as children; they should be helped to attain
maturity. But all must be loved and cherished. The child must not
be disliked simply because it is a child. Nay, rather, it should be
patiently educated. The sick one must not be avoided nor slighted
merely because he is ailing. Nay, rather, he must be regarded with
sympathy and affection and treated until he is healed. The soul that
is asleep must not be looked upon with contempt but awakened and
led into the light.
&Baha'u'llah teaches that religion must be in conformity with science
and reason. If belief and teaching are opposed to the analysis
of reason and principles of science, they are not worthy of acceptance.
This principle has not been revealed in any of the former
Books of divine teaching.
Another fundamental announcement made by &Baha'u'llah is
that religion must be the source of unity and fellowship in the
world. If it is productive of enmity, hatred and bigotry, the absence
of religion would be preferable. This is a new principle of revelation
found only in the utterances of &Baha'u'llah.
Again, &Baha'u'llah declares that all forms of prejudice among
mankind must be abandoned and that until existing prejudices are
entirely removed, the world of humanity will not and cannot attain
peace, prosperity and composure. This principle cannot be found
in any other sacred volume than the teachings of &Baha'u'llah.
Another teaching is that there shall be perfect equality between
men and women. Why should man create a distinction which God
does not recognize? In the kingdoms below man sex exists, but the
distinction between male and female is neither repressive nor restrictive.
The mare, for instance, is as strong and often more
speedy than the horse. Throughout the animal and vegetable kingdoms
there is perfect equality between the sexes. In the kingdom of
mankind this equality must likewise exist, and the one whose heart
is purest, whose life and character are highest and nearest to the divine
standard is most worthy and excellent in the sight of God. This
is the only true and real distinction, be that one man or woman.
&Baha'u'llah has announced the necessity for a universal language
which shall serve as a means of international communication
and thus remove misunderstandings and difficulties. This
+P435{~
teaching is set forth in the &Kitab-i-Aqdas ("Most Holy Book")
published fifty years ago.
He has also proclaimed the principle that all mankind shall be
educated and that no illiteracy be allowed to remain. This practical
remedy for the need of the world cannot be found in the text of any
other sacred Books.
He teaches that it is incumbent upon all mankind to become
fitted for some useful trade, craft or profession by which subsistence
may be assured, and this efficiency is to be considered as an
act of worship.
The teachings of &Baha'u'llah are boundless and without end in
their far-reaching benefit to mankind. The point and purpose of our
statement today is that they are new and that they are not found in
any of the religious Books of the past. This is in answer to the
question, "What has &Baha'u'llah brought that we have not heard
before?" Therefore, it is conclusive and evident that the Manifestation
of God in this day is distinguished from all former appearances
and revelations by His majesty, His power and the efficacy
and application of His Word.
All the Prophets of God were scorned and persecuted. Consider
Moses. The people called Him a murderer. They said, "You killed
a man and fled from punishment and retribution. Is it possible after
your former deeds that you could become a Prophet?"
Many similar experiences are recorded concerning the holy, divine
Messengers. How bitter and severe was the persecution to
which They were subjected! Consider how they endeavored to efface
and belittle Christ. They placed upon His head a crown of
thorns and paraded Him through the streets and bazaars in mockery
crying, "Peace be upon thee, thou king of the Jews!" Some would
bow to Him backward, saying in scornful tones, "Thou king of the
Jews!" or "Lord of lords, peace be upon thee!" Still others would
spit upon His blessed countenance. In brief, the persecutions
which Christ suffered during the time of His manifestation are
mentioned in the books of the old cycle, Jewish, Roman or Greek.
No praises were bestowed upon Him. The only recognition and acceptance
offered Him was from His believers and followers. Peter,
for instance, was one who praised Him; and the other disciples
spoke in His behalf. Numerous books were written against Him. In
the history of the Church you will find record of the hatred and antagonism
manifested by the Roman, Greek and Egyptian philosophers,
attributing calumnies and ascribing imperfection to Him.
But during the manifestation of &Baha'u'llah, from the day of His
appearance to the time of His departure, the people of all nations
+P436{~
acknowledged His greatness, and even those who were His most
bitter enemies have said of Him, "This man was truly great; his
influence was mighty and wonderful. This personage was glorious;
his power was tremendous, his speech most eloquent; but, alas, he
was a misleader of the people." This was the essence of their
praise, eulogy and denial. It is evident that the authors of such
statements, although His enemies, were profoundly impressed by
His greatness and majesty. Some of His enemies have even written
poems about Him, which though intended for satire and sarcastic
allusion, have in reality been praise. For instance, a certain poet
opposed to His Cause has said, "Beware! Beware! lest ye approach
this person, for he is possessed of such power and of such
an eloquent tongue that he is a sorcerer. He charms men, he drugs
them; he is a hypnotizer. Beware! Beware! lest you read his book
follow his example and associate with his companions because
they are the possessors of tremendous power and they are misleaders."
That is to say, this poet used such characterizations, believing
them to be terms of belittlement and disparagement, unaware
that they were in reality praises, because a wise man, after reading
such a warning, would say, "The power of this man must unquestionably
be very great if even his enemies acknowledge it. Undoubtedly,
such a power is heavenly in its nature." This was one of the
reasons why so many were moved to investigate. The more His
enemies wrote against Him, the more the people were attracted and
the greater the number who came to inquire about the truth. They
would say, "This is remarkable. This is a great man, and we must
investigate. We must look into this cause to find out what it all
means, to discover its purpose, examine its proofs and learn for
ourselves what it signifies." In this way the malign and sinister
statements of His enemies caused the people to become friendly
and approach the Cause. In Persia the &mullas went so far as to
proclaim from the pulpits against the Cause of &Baha'u'llah casting
their turbans upon the ground--a sign of great agitation--and
crying out, "O people! This &Baha'u'llah is a sorcerer who is seeking
to mesmerize you; he is alienating you from your own religion
and making you his own followers. Beware! lest you read his
book. Beware! lest you associate with his friends."
&Baha'u'llah, speaking of these very ones who were attacking
and decrying Him, said, "They are My heralds; they are the ones
who are proclaiming My message and spreading My Word. Pray
that they may be multiplied, pray that their number may increase
and that they may cry out more loudly. The more they abuse Me by
their words and the greater their agitation, the more potent and
+P437{~
mighty will be the efficacy of the Cause of God, the more luminous
the light of the Word and the greater the radiance of the divine Sun.
And eventually the gloomy darkness of the outer world will disappear,
and the light of reality will shine until the whole earth will be
effulgent with its glory."
16 November 1912 2
Talk at 309 West Seventy-eighth Street, New York
Notes by Edna McKinney
Wherever the mention of &Baha'u'llah rises up, that is the paradise
of &Abha. Wherever purified, severed and illumined souls are found,
that is the paradise of &Baha. &Tihran is the paradise of &Baha'u'llah,
for souls are found there you cannot call human; they are angels. In
reality, the &Baha'i friends in that city are of the heavenly host. Whenever
I think of them, I become happy.
The Blessed Perfection suffered innumerable ordeals and
calamities, but during His lifetime He trained in all regions many
souls who were peerless. The purpose of the appearance of the
Manifestations of God is the training of the people. That is the only
result of Their mission, the real outcome. The outcome of the
whole life of Jesus was the training of eleven disciples and two
women. Why did He suffer troubles, ordeals and calamities? For
the training of these few followers. That was the result of His life.
The product of the life of Christ was not the churches but the illumined
souls of those who believed in Him. Afterward, they
spread His teachings.
It is my hope that you all may become the product of the life of
&Baha'u'llah and the outcomes of His heavenly training. When the
people ask you, "What has &Baha'u'llah accomplished?" say to
them, "He has created these; He has trained us."
17 November 1912 3
Talk at Genealogical Hall
252 West Fifty-eighth Street, New York
Notes by Edna McKinney
This is a blessed meeting, for these revered souls have come together
in complete unity and with an intelligent purpose. It is an
+P438{~
occasion of great joy to me. Before me are faces radiant with the
glad tidings of God, hearts aglow with the fire of the love of God,
ears attuned to the melodies of the Kingdom and eyes illumined by
the signs and evidences of Divinity.
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,
+P439{~
although timely and sufficient during the adolescence of the world
of mankind, are now incapable of meeting the requirements of its
maturity. The playthings of childhood and infancy no longer
satisfy or interest the adult mind.
From every standpoint the world of humanity is undergoing a
reformation. 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 reformation.
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 reformation 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: 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 reformation 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.
+P440{~
&Baha'u'llah, the Sun of Truth, has dawned from the horizon of
the Orient, flooding all regions with the light and life which will
never pass away. His teachings, which embody the divine spirit of
the age and are applicable to this period of maturity in the life of the
human world, are:
The oneness of the world of humanity
The protection and guidance of the Holy Spirit
The foundation of all religion is one
Religion must be the cause of unity
Religion must accord with science and reason
Independent investigation of truth
Equality between men and women
The abandoning of all prejudices among mankind
Universal peace
Universal education
A universal language
Solution of the economic problem
An international tribunal.
Everyone who truly seeks and justly reflects will admit that the
teachings of the present day emanating from mere human sources
and authority are the cause of difficulty and disagreement amongst
mankind, the very destroyers of humanity, whereas the teachings
of &Baha'u'llah are the very healing of the sick world, the remedy
for every need and condition. In them may be found the realization
of every desire and aspiration, the cause of the happiness of the
world of humanity, the stimulus and illumination of mentality, the
impulse for advancement and uplift, the basis of unity for all nations,
the fountain source of love amongst mankind, the center of
agreement, the means of peace and harmony, the one bond which
will unite the East and the West.
After every night there is a morn. In the supreme wisdom of God
it is decreed that when the gross darkness of religious hatred and
hostility, the obscurity of religious ignorance, superstition and
blind imitations cover the world, the Sun of Truth shall arise and
the spirit of reality become manifest and reflected in human hearts.
At such a time as this &Baha'u'llah appeared upon the horizon of the
Orient. For fifty years He endured the greatest hardships and ordeals,
ever striving to dispel the darkness of religious conditions,
to remove the cause of enmity and rancor, to awaken the world of
humanity from the beds of negligence and heedlessness by the
flashing light of the glorious glad tidings and trumpet tone of the
heavenly call and summons. For the spread of this message He offered
+P441{~
His life and bore every vicissitude.... He was always
under the threat and menace of the sword, yet He uplifted the standard
of divine teachings and flooded the world of the East with illumination.
In the Orient today the light of the heavenly glad tidings
is visible everywhere, the divine call is heard, the effulgence
of the Sun of Reality is shining, the precious rain is pouring down
from the clouds of mercy, and the breaths of the Holy Spirit are
bestowing fresh life upon the hearts of men. Erelong the darkness
will pass away entirely, and the regions of the East will become
completely illumined; enmity, hatred, ignorance and bigotry will
no longer remain; the satanic powers which destroy human equality
and religious unity will be dethroned, and the nations will dwell
in peace and harmony under the overspreading banner of the oneness
of humanity. Therefore, we supplicate the Lord our God with
sincere and contrite hearts, asking aid and assistance in the accomplishment
of this mighty end: that the nations shall be unified in the
Word of God; that war, enmity and hatred between races, religions,
native lands and denominations shall disappear and be
forever unknown; and that peoples and nations shall spiritually
embrace each other in the indissoluble bond and power of the love
of God. Then will the world of humanity become radiant and the
human race enjoy to the fullest capacity the graces of divine bestowal.
So long as religious discord and enmity continue among
mankind, the world of humanity will find neither happiness, rest
nor composure.
Pray that God may assist in this heavenly undertaking, that the
world of mankind shall be saved from the ordeals of ignorance,
blindness and spiritual death. Then will you behold light upon
light, joy upon joy, absolute happiness reigning everywhere, the
people of the religions consorting together in fragrance and felicity,
this world in its maturity becoming the reflection of the eternal
Kingdom and this terrestrial abode of man the very paradise of
God. Pray for this! Pray for this!
O my God! O my God! Verily, Thou dost perceive those who
are present here turning unto Thee, relying upon Thee. O my Lord!
O my Lord! Illumine their eyes by the light of love, and enkindle
their hearts by the rays streaming from the heaven of the Supreme
Concourse. Suffer them to become the signs of Thy bestowal
amongst the people and the standards of Thy grace amongst mankind.
O Lord! Make those who are here the hosts of heaven, and
through their service and instrumentality subdue the hearts of humanity.
Cause Thy great mercy to descend upon them, and render
all Thy friends victorious. Direct them that they may turn toward
+P442{~
Thy Kingdom of mercy and proclaim Thy name among the people.
May they lead the people to the bounty of Thy most great guidance.
O Lord! O Lord! Cast the glance of Thy mercy upon them all.
O Lord! O Lord! Ordain for them the beauty of Thy holiness in
Thy Kingdom of eternity.
O Lord! O Lord! Protect them in every test, make every foot
firm in the pathway of Thy love, and help them to be as mighty
mountains in Thy Cause so that their faith shall not be wavering,
their sight shall not be dimmed nor hindered from witnessing the
lights emanating from Thy supreme Kingdom. Verily, Thou art
the Generous. Thou art the Almighty. Verily, Thou art the Clement,
the Merciful.
18 November 1912 4
Talk at Home of Mr. and Mrs. Frank K. Moxey
575 Riverside Drive, New York
Notes by Esther Foster
I offer thanks to God for this meeting with you. From the outer
standpoint such meetings are inconceivable, for we are orientals
whereas you are occidentals. Between us there is no patriotic, linguistic,
racial, commercial nor political relation. No worldly bond
nor connection of any kind exists between us that would justify
such a gathering as this. The love of God has brought us together,
and this is the best of means and motive. Every other bond of
friendship is limited in effectiveness, but fellowship based upon
the love of God is unlimited, everlasting, divine and radiant.
Therefore, we must be thankful to God for uniting us in love and
agreement, praise Him for creating such affinity between us that
those from the faraway Orient may associate with the beloved ones
of the West in the utmost fragrance.
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 Christ did not become manifest
that we should merely believe in Him as the Christ, follow Him
+P443{~
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, 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 everlasting life. 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 Muslims, likewise, have been
held in the bondage of traditionary forms and ceremonials. The
Christians also have been implicit followers of ancient tradition
and hereditary teaching. At the same time the basic foundation of
the religion of God, which was ever the principle of love, unity and
the fellowship of humanity, has been forsaken and cast aside, each
religious system holding tenaciously to imitations of ancestral
forms as the supreme essential. Therefore, hatred and hostility
have appeared in the world instead of the divine fruitage of unity
and love. By reason of this it has been impossible for the followers
of religion to meet together in fellowship and agreement. Even
contact and communication have been considered contaminating,
and the outcome has been a condition of complete alienation
and mutual bigotry. There has been no investigation of the essential
underlying basis of reality. One whose father was a Jew invariably
proved to be a Jew, a Muslim was born of a Muslim, 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
+P444{~
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 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 Christ 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, Jesus Christ, referring to the prophecy of
Isaiah, spoke of those who having eyes, see not, having ears, hear
not, having hearts, understand not; yet they were to be healed.
Therefore, it is evident that the bounties of Christ transformed the
eye which was blind into a seeing one, rendered the ear which was
formerly deaf, attentive, and made the hard, callous heart tender
and sensitive. In other words, the meaning is that although the
people possess external eyes, yet the insight, or perception, of the
soul is blind; although the outer ear hears, the spiritual hearing is
deaf; although they possess conscious hearts, they are without illumination;
and the bounties of 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, reestablish it and spread its message throughout the world
so that it may become the source of illumination and enlightenment
+P445{~
to mankind, the spiritually dead become alive, the spiritually blind
receive sight and those who are inattentive to God become awakened.
The teachings and ordinances of the divine religions are of two
kinds. The first are spiritual and essential in nature--such as faith
in God, faith in Christ, faith in Moses, faith in Abraham, faith in
&Muhammad, the love of God and the oneness of the world of humanity.
These divine principles shall be spread throughout the
world. Strife and enmity shall disappear, ignorance, hatred and hostility
cease and all the human race be bound together. The second
kind of ordinances and teachings concern the outer conditions and
transactions of the world of mankind. They are the nonessential,
accidental or temporary laws of human affairs which are subject to
change and transformation according to the exigencies of time and
place. For instance, during the time of Moses divorce was permitted,
but in the time of Christ it was made unlawful. In the Torah
there are ten commandments concerning retribution for murder,
which would not be possible to enforce at the present time and
under existing conditions of the world. Therefore, these nonessential,
temporary laws are superseded and abrogated to suit the
exigencies and requirements of successive periods.
But the followers of the divine religions have turned away from
the principles and ordinances which are essential and unchanging
in the Word of God, forsaking those fundamental realities which
have to do with the life of the human world, the eternal life--such
as the love of God, faith in God, philanthropy, knowledge,
spiritual perception, divine guidance--holding these to be contingent
and nonessential while wrangling and disagreeing over such
questions as whether divorce is lawful or unlawful, or whether this
or that observance of a minor law is orthodox and true. The Jews
consider divorce lawful; the Catholic Christians deem it unlawful;
the outcome is discord and hostility between them. If they would
investigate the one fundamental reality underlying the laws revealed
by Moses and Christ, this condition of hatred and misunderstanding
would be dispelled and divine unity prevail.
Christ commanded that if we are smitten upon the right cheek,
we should turn the other cheek also. Consider what is happening
now in the Balkans. What conformity with the teachings of Christ
do we witness in that deplorable picture? Has not man absolutely
forgotten and forsaken the divine command of Christ? In fact, such
discord and warfare are evidences of disagreement upon the non-essential
precepts and laws of religious belief. Investigation of
the one fundamental reality and allegiance to the essential unchanging
+P446{~
principles of the Word of God can alone establish unity
and love in human hearts.
Throughout the Orient in the nineteenth century spiritual darkness
prevailed, and the religions were submerged in the ocean of
blind imitations and adherence to hereditary forms. There was no
trace of the essential foundation of divine revelation. Because of
this, hostility and hatred surrounded mankind; discord, rancor and
warfare afflicted humanity; blood overspread the horizons of the
eastern world. Instead of fellowship and agreement, religion had
become the cause of hatred; instead of unity, it produced discord,
enmity and strife. The conditions were similar to those existing in
the Balkans today, where it might appear as if the basis of divine
religion were war and conflict, the adherents of one religion seeking
to extirpate and destroy another, and the adherents of both imbued
with the fanatical impulse to kill. They consider the pathway
to the good pleasure of God a pathway of blood, and the more a
religionist kills, the nearer he draws to God. These are the results
of blind imitations. How gloomy and destructive to humanity is
such an outcome! If this be the foundation of divine religion, its absence
is preferable; for even the infidels do not shed blood in this
way, nor are they hostile toward each other. The forces of hostility
and strife are the religions of the present day, and that which should
have contributed to the illumination and betterment of the world
has become productive of gross darkness and degradation.
To resume: Consider how similar blind imitations had made the
darkness in the Orient all-encircling. At such a time &Baha'u'llah
dawned from the eastern horizon like the glory of the sun. He renewed
the basis of the religions of God, destroyed blind adherence
to ancestral forms and established in their stead love and spiritual
fellowship so that no strife, discord or hostility remained. This
reconciliation of divergent sects is visible and evident. They now
live together in love and unity. If you should enter one of their
meetings, you would realize that they have become as one race,
one native land, one religion; that they associate together in
brotherhood and agreement. Praise be to God! These blind imitations
and this darkness have ceased to exist, and the reality of the
oneness of humanity has been practically proven.
I consider the American people a highly civilized and intelligent
nation, a nation investigating truth and reality. It is my hope that
through the efforts of this noble nation the solidarity of humanity
may be continually advanced, that the illumination of the human
world may become widespread, that the banner of universal peace
may be held aloft, the lamp of the oneness of the human world be
+P447{~
ignited and the hearts of the East and West be conjoined. Then the
reality of the divine religions shall become resplendent and refulgent,
indicating that they were meant to be the cause of unity and
love and that through them heavenly bestowals have ever been
conferring light upon the human world.
23 November 1912 5
Talk at Banquet
Great Northern Hotel
118 West Fifty-seventh Street, New York
Notes by Edna McKinney
Throughout the world there are innumerable meetings and assemblages,
more or less important according to their measure of
contribution to human betterment, yet limited in their purpose and
object to material questions and outcomes. They are political,
commercial or educational in character; they seek to promote economic
advancement, further agricultural purposes, encourage scientific
research and assist discoveries; they provide for the establishment
of new institutions, plan financial measures and agree
upon laws of civic and social control. Such meetings are useful,
but their influence and intention do not extend beyond the material
welfare and government of mankind--that is to say, they serve
material civilization.
This meeting of yours tonight is very different in character. It is
a universal gathering; it is heavenly and divine in purpose because
it serves the oneness of the world of humanity and promotes international
peace. It is devoted to the solidarity and brotherhood of
the human race, the spiritual welfare of mankind, unity of religious
belief through knowledge of God and the reconciliation of religious
teaching with the principles of science and reason. It promotes
love and fraternity among all humankind, seeks to abolish
and destroy barriers which separate the human family, proclaims
the equality of man and woman, instills divine precepts and morals,
illumines and quickens minds with heavenly perception, attracts
the infinite bestowals of God, removes racial, national and
religious prejudices and establishes the foundation of the heavenly
Kingdom in the hearts of all nations and peoples. The effect of
such an assembly as this is conducive to divine fellowship and
strengthening of the bond which cements and unifies hearts. This is
the indestructible bond of spirit which conjoins the East and West.
+P448{~
By it the very foundations of race prejudice are uprooted and destroyed,
the banner of spiritual democracy is hoisted aloft, the
world of religion is purified from superannuated beliefs and hereditary
imitations of forms, and the oneness of the reality underlying
all religions is revealed and disclosed. For such a meeting is established
upon the very foundation of the laws of God. Therefore, in
its constraining spiritual bond it unites all religions and reconciles
all sects, denominations and factions in kindliness and love toward
each other. In this way and by the instrumentality of such a
gathering the causes of animosity, hatred and bigotry are removed,
and enmity and discord pass away entirely. Every limiting and restricting
movement or meeting of mere personal interest is human
in nature. Every universal movement unlimited in scope and purpose
is divine. The Cause of God is advanced whenever and wherever
a universal meeting is established among mankind.
Therefore, endeavor that your attitudes and intentions here tonight
be universal and altruistic in nature. Consecrate and devote
yourselves to the betterment and service of all the human race. Let
no barrier of ill feeling or personal prejudice exist between these
souls, for when your motives are universal and your intentions
heavenly in character, when your aspirations are centered in the
Kingdom, there is no doubt whatever that you will become the recipients
of the bounty and good pleasure of God.
This meeting is, verily, the noblest and most worthy of all
meetings in the world because of these underlying spiritual and
universal purposes. Such a banquet and assemblage command the
sincere devotion of all present and invite the downpouring of the
blessings of God. Therefore, be ye assured and confident that the
confirmations of God are descending upon you, the assistance of
God will be given unto you, the breaths of the Holy Spirit will
quicken you with a new life, the Sun of Reality will shine gloriously
upon you, and the fragrant breezes of the rose gardens of divine
mercy will waft through the windows of your souls. Be ye
confident and steadfast; your services are confirmed by the powers
of heaven, for your intentions are lofty, your purposes pure and
worthy. God is the helper of those souls whose aim is to serve humanity
and whose efforts and endeavors are devoted to the good
and betterment of all mankind.
+P449{~
29 November 1912 6
Talk at Home of Mr. and Mrs. Edward B. Kinney
780 West End Avenue, New York
Notes by Esther Foster
This evening I wish to speak to you concerning the mystery of
sacrifice. There are two kinds of sacrifice: the physical and the
spiritual. The explanation made by the churches concerning this
subject is, in reality, superstition. For instance, it is recorded in the
Gospel that Christ said, "I am the living bread which came down
from heaven: if any man eat of this bread, he shall live for ever."
He also said, "This [wine] is my blood ... which is shed for
many for the remission of sins." These verses have been interpreted
by the churches in such a superstitious way that it is impossible
for human reason to understand or accept the explanation.
They say that Adam disobeyed the command of God and partook
of the fruit of the forbidden tree, thereby committing a sin
which was transmitted as a heritage to His posterity. They teach
that because of Adam's sin all His descendants have, likewise,
committed transgression and have become responsible through inheritance;
that, consequently, all mankind deserves punishment
and must make retribution; and that God sent forth His Son as a
sacrifice in order that man might be forgiven and the human race
delivered from the consequences of Adam's transgression.
We wish to consider these statements from the standpoint of
reason. Could we conceive of the Divinity, Who is Justice itself,
inflicting punishment upon the posterity of Adam for Adam's own
sin and disobedience? Even if we should see a governor, an earthly
ruler punishing a son for the wrongdoing of his father, we would
look upon that ruler as an unjust man. Granted the father committed
a wrong, what was the wrong committed by the son? There is
no connection between the two. Adam's sin was not the sin of His
posterity, especially as Adam is a thousand generations back of the
man today. If the father of a thousand generations committed a sin,
is it just to demand that the present generation should suffer the
consequences thereof?
There are other questions and evidences to be considered. Abraham
was a Manifestation of God and a descendant of Adam; likewise,
Ishmael, Isaac, Jeremiah and the whole line of prophets including
David, Solomon and Aaron were among His posterity.
Were all these holy men condemned to a realm of punishment because
of a deed committed by the first father, because of a mistake
+P450{~
said to have been made by their mutual and remotest ancestor
Adam? The explanation is made that when Christ came and
sacrificed Himself, all the line of holy Prophets who preceded Him
became free from sin and punishment. Even a child could not justly
make such an assertion. These interpretations and statements are
due to a misunderstanding of the meanings of the Bible.
In order to understand the reality of sacrifice let us consider the
crucifixion and death of Jesus Christ. It is true that He sacrificed
Himself for our sake. What is the meaning of this? When Christ
appeared, He knew that He must proclaim Himself in opposition to
all the nations and peoples of the earth. He knew that mankind
would arise against Him and inflict upon Him all manner of tribulations.
There is no doubt that one who put forth such a claim as
Christ announced would arouse the hostility of the world and be
subjected to personal abuse. He realized that His blood would be
shed and His body rent by violence. Notwithstanding His knowledge
of what would befall Him, He arose to proclaim His message,
suffered all tribulation and hardships from the people and
finally offered His life as a sacrifice in order to illumine
humanity--gave His blood in order to guide the world of mankind.
He accepted every calamity and suffering in order to guide men to
the truth. Had He desired to save His own life, and were He without
wish to offer Himself in sacrifice, He would not have been able
to guide a single soul. There was no doubt that His blessed blood
would be shed and His body broken. Nevertheless, that Holy Soul
accepted calamity and death in His love for mankind. This is one of
the meanings of sacrifice.
As to the second meaning: He said, "I am the living bread
which came down from heaven." It was not the body of Christ
which came from heaven. His body came from the womb of Mary,
but the Christly perfections descended from heaven; the reality of
Christ came down from heaven. The Spirit of Christ and not the
body descended from heaven. The body of Christ was but human.
There could be no question that the physical body was born from
the womb of Mary. But the reality of Christ, the Spirit of Christ,
the perfections of Christ all came from heaven. Consequently, by
saying He was the bread which came from heaven He meant that
the perfections which He showed forth were divine perfections,
that the blessings within Him were heavenly gifts and bestowals,
that His light was the light of Reality. He said, "If any man eat of
this bread, he shall live for ever." That is to say, whosoever assimilates
these divine perfections which are within me will never
die; whosoever has a share and partakes of these heavenly bounties
+P451{~
I embody will find eternal life; he who takes unto himself these
divine lights shall find everlasting life. How manifest the meaning
is! How evident! For the soul which acquires divine perfections
and seeks heavenly illumination from the teachings of Christ will
undoubtedly live eternally. This is also one of the mysteries of
sacrifice.
In reality, Abraham sacrificed Himself, for He brought heavenly
teachings to the world and conferred heavenly food upon
mankind.
As to the third meaning of sacrifice, it is this: If you plant a seed
in the ground, a tree will become manifest from that seed. The seed
sacrifices itself to the tree that will come from it. The seed is outwardly
lost, destroyed; but the same seed which is sacrificed will
be absorbed and embodied in the tree, its blossoms, fruit and
branches. If the identity of that seed had not been sacrificed to the
tree which became manifest from it, no branches, blossoms or
fruits would have been forthcoming. Christ outwardly disappeared.
His personal identity became hidden from the eyes, even
as the identity of the seed disappeared; but the bounties, divine
qualities and perfections of Christ became manifest in the Christian
community which Christ founded through sacrificing Himself.
When you look at the tree, you will realize that the perfections,
blessings, properties and beauty of the seed have become manifest
in the branches, twigs, blossoms and fruit; consequently, the seed
has sacrificed itself to the tree. Had it not done so, the tree would
not have come into existence. Christ, like unto the seed, sacrificed
Himself for the tree of Christianity. Therefore, His perfections,
bounties, favors, lights and graces became manifest in the Christian
community, for the coming of which He sacrificed Himself.
As to the fourth significance of sacrifice: It is the principle that a
reality sacrifices its own characteristics. Man must sever himself
from the influences of the world of matter, from the world of nature
and its laws; for the material world is the world of corruption and
death. It is the world of evil and darkness, of animalism and ferocity,
bloodthirstiness, ambition and avarice, of self-worship,
egotism and passion; it is the world of nature. Man must strip himself
of all these imperfections, must sacrifice these tendencies
which are peculiar to the outer and material world of existence.
On the other hand, man must acquire heavenly qualities and attain
divine attributes. He must become the image and likeness of
God. He must seek the bounty of the eternal, become the manifestor
of the love of God, the light of guidance, the tree of life and the
depository of the bounties of God. That is to say, man must sacrifice
+P452{~
the qualities and attributes of the world of nature for the
qualities and attributes of the world of God. For instance, consider
the substance we call iron. Observe its qualities; it is solid, black,
cold. These are the characteristics of iron. When the same iron absorbs
heat from the fire, it sacrifices its attribute of solidity for the
attribute of fluidity. It sacrifices its attribute of darkness for the
attribute of light, which is a quality of the fire. It sacrifices its
attribute of coldness to the quality of heat which the fire possesses so
that in the iron there remains no solidity, darkness or cold. It becomes
illumined and transformed, having sacrificed its qualities to
the qualities and attributes of the fire.
Likewise, man, when separated and severed from the attributes
of the world of nature, sacrifices the qualities and exigencies of that
mortal realm and manifests the perfections of the Kingdom, just as
the qualities of the iron disappeared and the qualities of the fire appeared
in their place.
Every man trained through the teachings of God and illumined
by the light of His guidance, who becomes a believer in God and
His signs and is enkindled with the fire of the love of God, sacrifices
the imperfections of nature for the sake of divine perfections.
Consequently, every perfect person, every illumined, heavenly
individual stands in the station of sacrifice. It is my hope that
through the assistance and providence of God and through the
bounties of the Kingdom of &Abha you may be entirely severed
from the imperfections of the world of nature, purified from selfish,
human desires, receiving life from the Kingdom of &Abha and attaining
heavenly graces. May the divine light become manifest
upon your faces, the fragrances of holiness refresh your nostrils
and the breath of the Holy Spirit quicken you with eternal life.
2 December 1912 7
Talk at Home of Mr. and Mrs. Edward B. Kinney
780 West End Avenue, New York
Notes by Edna McKinney
These are the days of my farewell to you, for I am sailing on the
fifth of the month. Wherever I went in this country, I returned always
to New York City. This is my fourth or fifth visit here, and
now I am going away to the Orient. It will be difficult for me to visit
this country again except it be the will of God. I must, therefore,
give you my instructions and exhortations today, and these are
none other than the teachings of &Baha'u'llah.
+P453{~
You must manifest complete love and affection toward all mankind.
Do not exalt yourselves above others, but consider all as your
equals, recognizing them as the servants of one God. Know that
God is compassionate toward all; therefore, love all from the
depths of your hearts, prefer all religionists before yourselves, be
filled with love for every race, and be kind toward the people of all
nationalities. Never speak disparagingly of others, but praise
without distinction. Pollute not your tongues by speaking evil of
another. Recognize your enemies as friends, and consider those
who wish you evil as the wishers of good. You must not see evil as
evil and then compromise with your opinion, for to treat in a
smooth, kindly way one whom you consider evil or an enemy is
hypocrisy, and this is not worthy or allowable. You must consider
your enemies as your friends, look upon your evil-wishers as your
well-wishers and treat them accordingly. Act in such a way that
your heart may be free from hatred. Let not your heart be offended
with anyone. If some one commits an error and wrong toward you,
you must instantly forgive him. Do not complain of others. Refrain
from reprimanding them, and if you wish to give admonition or advice,
let it be offered in such a way that it will not burden the bearer.
Turn all your thoughts toward bringing joy to hearts. Beware!
Beware! lest ye offend any heart. Assist the world of humanity as
much as possible. Be the source of consolation to every sad one,
assist every weak one, be helpful to every indigent one, care for
every sick one, be the cause of glorification to every lowly one, and
shelter those who are overshadowed by fear.
In brief, let each one of you be as a lamp shining forth with the
light of the virtues of the world of humanity. Be trustworthy, sincere,
affectionate and replete with chastity. Be illumined, be
spiritual, be divine, be glorious, be quickened of God, be a &Baha'i.
2 December 1912 8
Talk at Home of Mr. and Mrs. Edward B. Kinney
780 West End Avenue, New York
Notes by Esther Foster
You are all welcome. This is a goodly assemblage. Praise be to
God! The hearts are directed to the Kingdom of &Abha, and souls
are rejoiced by the glad tidings of God.
I will speak to you concerning the special teachings of
&Baha'u'llah. All the divine principles announced by the tongue of
+P454{~
the Prophets of the past are to be found in the words of &Baha'u'llah;
but in addition to these He has revealed certain new teachings
which are not found in any of the sacred Books of former times.
I shall mention some of them; the others, which are many in
number, may be found in the Books, Tablets and Epistles written
by &Baha'u'llah--such as the Hidden Words, the Glad Tidings, the
Words of Paradise, &Tajalliyat, &Tarazat and others. Likewise, in
the &Kitab-i-Aqdas there are new teachings which cannot be found
in any of the past Books or Epistles of the Prophets.
A fundamental teaching of &Baha'u'llah is the oneness of the
world of humanity. Addressing mankind, He says, "Ye are all
leaves of one tree and the fruits of one branch." By this it is meant
that the world of humanity is like a tree, the nations or peoples are
the different limbs or branches of that tree, and the individual human
creatures are as the fruits and blossoms thereof. In this way
&Baha'u'llah expressed the oneness of humankind, whereas in all
religious teachings of the past the human world has been represented
as divided into two parts: one known as the people of the
Book of God, or the pure tree, and the other the people of infidelity
and error, or the evil tree. The former were considered as belonging
to the faithful, and the others to the hosts of the irreligious and
infidel--one part of humanity the recipients of divine mercy, and
the other the object of the wrath of their Creator. &Baha'u'llah removed
this by proclaiming the oneness of the world of humanity,
and this principle is specialized in His teachings, for He has submerged
all mankind in the sea of divine generosity. Some are
asleep; they need to be awakened. Some are ailing; they need to be
healed. Some are immature as children; they need to be trained.
But all are recipients of the bounty and bestowals of God.
Another new principle revealed by &Baha'u'llah is the injunction
to investigate truth--that is to say, no man should blindly follow
his ancestors and forefathers. Nay, each must see with his own
eyes, hear with his own ears and investigate the truth himself in
order that he may follow the truth instead of blind acquiescence
and imitation of ancestral beliefs.
&Baha'u'llah has announced that the foundation of all the religions
of God is one, that oneness is truth and truth is oneness which does
not admit of plurality. This teaching is new and specialized to this
Manifestation.
He sets forth a new principle for this day in the announcement
that religion must be the cause of unity, harmony and agreement
among mankind. If it is the cause of discord and hostility, if it leads
+P455{~
to separation and creates conflict, the absence of religion would be
preferable in the world.
Furthermore, He proclaims that religion must be in harmony
with science and reason. If it does not conform to science and
reconcile with reason, it is superstition. Down to the present day it
has been customary for man to accept a religious teaching, even
though it was not in accord with human reason and judgment. The
harmony of religious belief with reason is a new vista which &Baha'u'llah
has opened for the soul of man.
He establishes the equality of man and woman. This is peculiar
to the teachings of &Baha'u'llah, for all other religions have placed
man above woman.
A new religious principle is that prejudice and fanaticism--
whether sectarian, denominational, patriotic or political--are destructive
to the foundation of human solidarity; therefore, man
should release himself from such bonds in order that the oneness of
the world of humanity may become manifest.
Universal peace is assured by &Baha'u'llah as a fundamental accomplishment
of the religion of God--that peace shall prevail
among nations, governments and peoples, among religions, races
and all conditions of mankind. This is one of the special characteristics
of the Word of God revealed in this Manifestation.
&Baha'u'llah declares that all mankind should attain knowledge
and acquire an education. This is a necessary principle of religious
belief and observance, characteristically new in this dispensation.
He has set forth the solution and provided the remedy for the
economic question. No religious Books of the past Prophets speak
of this important human problem.
He has ordained and established the House of Justice, which is
endowed with a political as well as a religious function, the consummate
union and blending of church and state. This institution is
under the protecting power of &Baha'u'llah Himself. A universal, or
international, House of Justice shall also be organized. Its rulings
shall be in accordance with the commands and teachings of
&Baha'u'llah, and that which the Universal House of Justice ordains
shall be obeyed by all mankind. This international House of Justice
shall be appointed and organized from the Houses of Justice of the
whole world, and all the world shall come under its administration.
As to the most great characteristic of the revelation of
&Baha'u'llah, a specific teaching not given by any of the Prophets of
the past: It is the ordination and appointment of the Center of the
Covenant. By this appointment and provision He has safeguarded
+P456{~
and protected the religion of God against differences and schisms,
making it impossible for anyone to create a new sect or faction of
belief. To ensure unity and agreement He has entered into a Covenant
with all the people of the world, including the interpreter and
explainer of His teachings, so that no one may interpret or explain
the religion of God according to his own view or opinion and thus
create a sect founded upon his individual understanding of the divine
Words. The Book of the Covenant or Testament of &Baha'u'llah
is the means of preventing such a possibility, for whosoever
shall speak from the authority of himself alone shall be degraded.
Be ye informed and cognizant of this. Beware lest anyone
shall secretly question or deny this to you. There are some people
of self-will and desire who do not communicate their intentions
to you in clear language. They envelop their meanings in secret
statements and insinuations. For instance, they praise a certain
individual, saying he is wise and learned, that he was glorified
in the presence of &Baha'u'llah, conveying this to you in an insidious
way or by innuendos. Be ye aware of this! Be awakened and
enlightened! For Christ has said that no one hides the lamp under a
bushel. The purport of my admonition is that certain people will
endeavor to influence you in the direction of their own personal
views and opinions. Therefore, be upon your guard in order that
none may assail the oneness and integrity of &Baha'u'llah's Cause.
Praise be to God! &Baha'u'llah left nothing unsaid. He explained
everything. He left no room for anything further to be said. Yet
there are some who for the sake of personal interest and prestige
will attempt to sow the seeds of sedition and disloyalty among you.
To protect and safeguard the religion of God from this and all other
attack, the Center of the Covenant has been named and appointed
by &Baha'u'llah. Therefore, if anyone should set forth a statement
in praise or recognition of another than this appointed Center, you
must ask him to produce a written proof of the authority he follows.
Let him show you a trace from the pen of the Center of the Covenant
Himself, substantiating his praise and support of any other
than the rightful one. Inform him that you are not permitted to accept
the words of everyone. Say to him, "It is possible to love and
praise a person today, to accept and follow another tomorrow and
still another next day. Therefore, we cannot afford to listen to this
or that individual. Where are your proofs and writings? Where is
your authority from the pen of the Center of the Covenant?"
My purpose is to explain to you that it is your duty to guard the
religion of God so that none shall be able to assail it outwardly or
inwardly. If you find harmful teachings are being set forth by some
+P457{~
individual, no matter who that individual be, even though he
should be my own son, know, verily, that I am completely severed
from him. If anyone speaks against the Covenant, even though he
should be my son, know that I am opposed to him. Those who
speak falsehoods, who covet worldly things and seek to accumulate
the riches of this earth are not of me. But when you find a person
living up to the teachings of &Baha'u'llah, following the precepts
of the Hidden Words, know that he belongs to &Baha'u'llah;
and, verily, I proclaim that he is of me. If, on the other hand, you
see anyone whose deeds and conduct are contrary to and not in
conformity with the good pleasure of the Blessed Perfection and
against the spirit of the Hidden Words, let that be your standard and
criterion of judgment against him, for know that I am altogether
severed from him no matter who he may be. This is the truth.
The teachings of &Baha'u'llah are boundless and illimitable. You
have asked me what new principles have been revealed by Him. I
have mentioned a few only. There are many others, but time does
not permit their mention tonight. I, therefore, pray to God that you
may be strengthened in good deeds. I pray that God may confirm
you in order that you may live according to the teachings of &Baha'u'llah.
Upon ye be &Baha'u'l-Abha!
3 December 1912 9
Talk at Home of Dr. and Mrs. Florian Krug
830 Park Avenue, New York
You have assembled here this afternoon in the utmost love,
engaged in the commemoration of God. It is my hope that this
gathering may increase in number day by day; that you may become
more and more attracted, more spiritual, more illumined,
acquire knowledge of the teachings of &Baha'u'llah from each other
and be able to spread the message of truth. May your hearts become
so attracted that the instant a question is asked, you will be
able to give the right answer and that the truth of the Holy Spirit
may speak through your tongues. Be ye helpful through the
providence and favor of the Blessed Perfection, for His favors
change a drop into an ocean, cause a seed to become a tree and
make an atom as glorious as the sun. His graces are boundless. The
treasure houses of God are filled with bounties. God, Who hath
shown favors unto others, will certainly bestow favors upon you. I
offer supplication to the Kingdom of &Abha and seek extraordinary
+P458{~
blessings and confirmations in your behalf in order that your
tongues may become fluent, your hearts like clear mirrors flooded
with the rays of the Sun of Truth, your thoughts expanded, your
comprehension more vivid and that you may progress in the plane
of human perfections.
Until man acquires perfections himself, he will not be able to
teach perfections to others. Unless man attains life himself, he
cannot convey life to others. Unless he finds light, he cannot reflect
light. We must, therefore, endeavor ourselves to attain to the perfections
of the world of humanity, lay hold of everlasting life and
seek the divine spirit in order that we may thereby be enabled to
confer life upon others, be enabled to breathe life into others.
You must offer supplications unto the Kingdom of &Abha and
seek eternal bounties from Him. You must pray that your hearts
may become filled with glorious lights, even as a purified mirror;
then will the lights of the Sun of Truth shine therein. You must
supplicate and pray to God every night and every day, seeking His
assistance and help, saying:
O Lord! We are weak; strengthen us. O God! We are ignorant;
make us knowing. O Lord! We are poor; make us wealthy. O God!
We are dead; quicken us. O Lord! We are humiliation itself; glorify
us in Thy Kingdom. If Thou dost assist us, O Lord, we shall become
as scintillating stars. If Thou dost not assist us, we shall become
lower than the earth. O Lord! Strengthen us. O God! Confer
victory upon us. O God! Enable us to conquer self and overcome
desire. O Lord! Deliver us from the bondage of the material world.
O Lord! Quicken us through the breath of the Holy Spirit in order
that we may arise to serve Thee, engage in worshiping Thee and
exert ourselves in Thy Kingdom with the utmost sincerity. O Lord,
Thou art powerful. O God, Thou art forgiving. O Lord, Thou art
compassionate.
3 December 1912 10
Talk to Mr. Kinney's Bible Class
780 West End Avenue, New York
Notes by Edna McKinney
I have been informed that the purpose of your class meeting is to
study the significances and mysteries of the Holy Scriptures and
understand the meaning of the divine Testaments. It is a cause of
great happiness to me that you are turning unto the Kingdom of
+P459{~
God, that you desire to approach the presence of God and to become
informed of the realities and precepts of God. It is my hope
that you may put forth your most earnest endeavor to accomplish
this end, that you may investigate and study the Holy Scriptures
word by word so that you may attain knowledge of the mysteries
hidden therein. Be not satisfied with words, but seek to understand
the spiritual meanings hidden in the heart of the words. The Jews
read the Old Testament night and day, memorizing its words and
texts yet without comprehending a single meaning or inner significance,
for had they understood the real meanings of the Old
Testament, they would have become believers in Christ, inasmuch
as the Old Testament was revealed to prepare His coming. As the
Jewish doctors and rabbis did not believe in Christ, it is evident that
they were ignorant of the real significance of the Old Testament. It
is difficult to comprehend even the words of a philosopher; how
much more difficult it is to understand the Words of God. The divine
Words are not to be taken according to their outer sense. They
are symbolical and contain realities of spiritual meaning. For instance,
in the book of Solomon's songs you will read about the
bride and bridegroom. It is evident that the physical bride and
bridegroom are not intended. Obviously, these are symbols conveying
a hidden and inner significance. In the same way the Revelations
of St. John are not to be taken literally, but spiritually.
These are the mysteries of God. It is not the reading of the words
that profits you; it is the understanding of their meanings. Therefore,
pray God that you may be enabled to comprehend the mysteries
of the divine Testaments.
Consider the symbolical meanings of the Words and teachings
of Christ. He said, "I am the living bread which came down from
heaven; if any man eat of this bread, he shall live for ever." When
the Jews heard this, they took it literally and failed to understand
the significance of His meaning and teaching. The spiritual truth
which Christ wished to convey to them was that the reality of Divinity
within Him was like a blessing which had come down from
heaven and that he who partook of this blessing should never die.
That is to say, bread was the symbol of the perfections which had
descended upon Him from God, and he who ate of this bread, or
endowed himself with the perfections of Christ, would undoubtedly
attain to everlasting life. The Jews did not understand Him,
and taking the words literally, said, "How can this man give us his
flesh to eat?" Had they understood the real meaning of the Holy
Book, they would have become believers in Christ.
All the texts and teachings of the holy Testaments have intrinsic
+P460{~
spiritual meanings. They are not to be taken literally. I, therefore,
pray in your behalf that you may be given the power of understanding
these inner real meanings of the Holy Scriptures and may
become informed of the mysteries deposited in the words of the
Bible so that you may attain eternal life and that your hearts may be
attracted to the Kingdom of God. May your souls be illumined by
the light of the Words of God, and may you become repositories of
the mysteries of God, for no comfort is greater and no happiness is
sweeter than spiritual comprehension of the divine teachings. If a
man understands the real meaning of a poet's verses such as those
of Shakespeare, he is pleased and rejoiced. How much greater his
joy and pleasure when he perceives the reality of the Holy Scriptures
and becomes informed of the mysteries of the Kingdom!
I pray that the divine blessings may descend upon you day by
day, that your hearts may be opened to perceive the inner
significances of the Word of God. There is no fruit in knowing the
mere letters of the Book. Most of the Jews had memorized the texts
of the Old Testament and repeated them night and day, but inasmuch
as they were ignorant of the meanings, they were deprived of
the bounties of Christ. I pray that you may be quickened by the
breaths of the Holy Spirit and illumined by the rays of the Sun of
Truth. May you be favored with heavenly blessings in the
threshold of God and attain to eternal life. This is my prayer. May
God bless and enlighten you.
3 December 1912 11
Talk at Home of Mr. and Mrs. Edward B. Kinney
780 West End Avenue, New York
Notes by Edna McKinney
I have attended more meetings in New York than in all the other
cities combined. Day and night, individually and collectively you
have listened to the teachings and exhortations of &Baha'u'llah. I
have proclaimed unto you the glad tidings of the Kingdom of God
and explained the wishes of the Blessed Perfection. I have set forth
that which is conducive to human progress and shown you the
humility of servitude. The teachings of &Baha'u'llah have been
clearly interpreted. The time has now come when I must leave you;
therefore, this will be our farewell meeting.
I am greatly pleased with you all and rejoice that you have
shown me the utmost kindness and affection. It is my desire that
+P461{~
&Baha'u'llah shall be pleased with you, that you may follow His
precepts and become worthy of His confirmations. The requirements
are that your minds must be illumined, your souls must be
rejoiced with the glad tidings of God, you must become imbued
with spiritual moralities, your daily life must evidence faith and assurance,
your hearts must be sanctified and pure, reflecting a high
degree of love and attraction toward the Kingdom of &Abha. You
must become the lamps of &Baha'u'llah so that you may shine with
eternal light and be the proofs and evidences of His truth. Then will
such signs of purity and chastity be witnessed in your deeds and
actions that men will behold the heavenly radiance of your lives
and say, "Verily, ye are the proofs of &Baha'u'llah. Verily,
&Baha'u'llah is the True One, for He has trained such souls as these,
each one of which is a proof in himself." They will say to others,
"Come and witness the conduct of these souls; come and listen to
their words, behold the illumination of their hearts, see the evidences
of the love of God in them, consider their praiseworthy
morals, and discover the foundations of the oneness of humanity
firmly implanted within them. What greater proof can there be than
these people that the message of &Baha'u'llah is truth and reality?"
It is my hope that each one of you shall be a herald of God, proclaiming
the evidences of His appearance, in words, deeds and
thoughts. Let your actions and utterances be a witness that you are
of the Kingdom of &Baha'u'llah. These are the duties enjoined upon
you by &Baha'u'llah.
&Baha'u'llah endured the greatest hardships. He found neither
rest by night nor peace by day. He was constantly under the stress
of great calamity--now in prison, now in chains, now threatened
by the sword--until finally He broke the cage of captivity, left this
mortal world and ascended to the heaven of God. He endured all
these tribulations for our sakes and suffered these deprivations that
we might attain the bestowals of divine bounty. Therefore, we
must be faithful to Him and turn away from our own selfish desires
and fancies in order that we may accomplish that which is required
of us by our Lord.
It is my wish that you shall arise to live according to these teachings
and exhortations; that all of us may be divinely strengthened,
enter the paradise of the spiritual Kingdom, diffuse the lights of the
Sun of Truth, cause the waves of this Most Great Ocean to reach all
human souls so that this world of earth may be transformed into the
world of heaven and this devastated ground be changed into the
paradise of &Abha.
+P462{~
4 December 1912 12
Talk to Theosophical Society
2228 Broadway, New York
Notes by Esther Foster
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
+P463{~
and that His names and attributes had not been manifested, this
would be equivalent to a complete denial of Divinity, for it would
mean that Divinity is accidental. To explain it still more clearly, if
we think that fifty thousand years ago or one hundred thousand
years ago there was no creation, that there were then no worlds, no
human beings, no animals, this thought of ours would mean that
previous to that period there was no Divinity. If we should say that
there was a time when there was a king but there were no subjects,
no army, no country for him to rule over, it would really be asserting
that there was a time when no king existed and that the king is
accidental. It is, therefore, evident that inasmuch as the reality of
Divinity is without a beginning, creation is also without a beginning.
This is as clear as the sun. When we contemplate this vast
machinery of omnipresent power, perceive this illimitable space
and its innumerable worlds, it will become evident to us that the
lifetime of this infinite creation is more than six thousand years;
nay, it is very, very ancient.
Notwithstanding this, we read in Genesis in the Old Testament
that the lifetime of creation is but six thousand years. This has an
inner meaning and significance; it is not to be taken literally. For
instance, it is said in the Old Testament that certain things were
created in the first day. The narrative shows that at that time the sun
was not yet created. How could we conceive of a day if no sun
existed in the heavens? For the day depends upon the light of the
sun. Inasmuch as the sun had not been made, how could the first
day be realized? Therefore, these statements have significances
other than literal.
To be brief: Our purpose is to show that the divine sovereignty,
the Kingdom of God, is an ancient sovereignty, that it is not an accidental
sovereignty, just as a kingdom presupposes the existence
of subjects, of an army, of a country; for otherwise the state of
dominion, authority and kingdom cannot be conceived of. Therefore,
if we should imagine that the creation is accidental, we would
be forced to admit that the Creator is accidental, whereas the divine
bounty is ever flowing, and the rays of the Sun of Truth are continuously
shining. No cessation is possible to the divine bounty,
just as no cessation is possible to the rays of the sun. This is clear
and obvious.
Thus there have been many holy Manifestations of God. One
thousand years ago, two hundred thousand years ago, one million
years ago, the bounty of God was flowing, the radiance of God was
shining, the dominion of God was existing.
Why do these holy Manifestations of God appear? What is the
+P464{~
wisdom and purpose of Their coming? What is the outcome of
Their mission? It is evident that human personality appears in two
aspects: the image or likeness of God, and the aspect of Satan. The
human reality stands between these two: the divine and the satanic.
It is manifest that beyond this material body, man is endowed with
another reality, which is the world of exemplars constituting
the heavenly body of man. In speaking, man says, "I saw," "I
spoke," "I went." Who is this I? It is obvious that this I is different
from this body. It is clear that when man is thinking, it is as
though he were consulting with some other person. With whom is
he consulting? It is evident that it is another reality, or one aside
from this body, with whom he enters into consultation when he
thinks, "Shall I do this work or not?" "What will be the result of
my doing this?" Or when he questions the other reality, "What is
the objection to this work if I do it?" And then that reality in man
communicates its opinion to him concerning the point at issue.
Therefore, that reality in man is clearly and obviously other than
his body--an ego with which man enters into consultation and
whose opinion man seeks.
Often a man makes up his mind positively about a matter; for instance,
he determines to undertake a journey. Then he thinks it
over--that is, he consults his inner reality--and finally concludes
that he will give up his journey. What has happened? Why did he
abandon his original purpose? It is evident that he has consulted his
inner reality, which expresses to him the disadvantages of such a
journey; therefore, he defers to that reality and changes his original
intention.
Furthermore, man sees in the world of dreams. He travels in the
East; he travels in the West; although his body is stationary, his
body is here. It is that reality in him which makes the journey while
the body sleeps. There is no doubt that a reality exists other than the
outward, physical reality. Again, for instance, a person is dead, is
buried in the ground. Afterward, you see him in the world of dreams
and speak with him, although his body is interred in the earth. Who
is the person you see in your dreams, talk to and who also speaks
with you? This again proves that there is another reality different
from the physical one which dies and is buried. Thus it is certain
that in man there is a reality which is not the physical body. Sometimes
the body becomes weak, but that other reality is in its own
normal state. The body goes to sleep, becomes as one dead; but that
reality is moving about, comprehending things, expressing them
and is even conscious of itself.
This other and inner reality is called the heavenly body, the
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ethereal form which corresponds to this body. This is the conscious
reality which discovers the inner meaning of things, for the outer
body of man does not discover anything. The inner ethereal reality
grasps the mysteries of existence, discovers scientific truths and
indicates their technical application. It discovers electricity, produces
the telegraph, the telephone and opens the door to the world
of arts. If the outer material body did this, the animal would,
likewise, be able to make scientific and wonderful discoveries, for
the animal shares with man all physical powers and limitations.
What, then, is that power which penetrates the realities of existence
and which is not to be found in the animal? It is the inner
reality which comprehends things, throws light upon the mysteries
of life and being, discovers the heavenly Kingdom, unseals the
mysteries of God and differentiates man from the brute. Of this
there can be no doubt.
As we have before indicated, this human reality stands between
the higher and the lower in man, between the world of the animal
and the world of Divinity. When the animal proclivity in man becomes
predominant, he sinks even lower than the brute. When the
heavenly powers are triumphant in his nature, he becomes the
noblest and most superior being in the world of creation. All the
imperfections found in the animal are found in man. In him there is
antagonism, hatred and selfish struggle for existence; in his nature
lurk jealousy, revenge, ferocity, cunning, hypocrisy, greed, injustice
and tyranny. So to speak, the reality of man is clad in the
outer garment of the animal, the habiliments of the world of nature,
the world of darkness, imperfections and unlimited baseness.
On the other hand, we find in him justice, sincerity, faithfulness,
knowledge, wisdom, illumination, mercy and pity, coupled
with intellect, comprehension, the power to grasp the realities of
things and the ability to penetrate the truths of existence. All these
great perfections are to be found in man. Therefore, we say that
man is a reality which stands between light and darkness. From this
standpoint 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.
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They liberate man from the darkness of the world of nature, deliver
him from despair, error, ignorance, imperfections and all evil
qualities. They clothe him in the garment of perfections and
exalted virtues. Men are ignorant; the Manifestations of God make
them wise. They are animalistic; the Manifestations make them
human. They are savage and cruel; the Manifestations lead them
into kingdoms of light and love. They are unjust; the Manifestations
cause them to become just. Man is selfish; They sever him
from self and desire. Man is haughty; They make him meek, humble
and friendly. He is earthly; They make him heavenly. Men are
material; the Manifestations transform them into divine
semblance. 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
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it may shed light upon the world and train all the kingdoms of
existence. How then can the ideal Sun of Truth, the Word of God,
set forever? For this would mean the cessation of the divine
bounty, and the divine bounty by its very nature is continuous and
ceaseless. Its sun is ever shining; its cloud is ever producing rain;
its breezes are ever blowing; its bestowals are all-comprehending;
its gifts are ever perfect. Consequently, we must always anticipate,
always be hopeful and pray to God that He will send unto us His
holy Manifestations in Their most perfect might, with the divine
penetrative power of His Word, so that these heavenly Ones may
be distinguished above all other beings in every respect, in every
attribute, just as the glorious sun is distinguished above all stars.
Although the stars are scintillating and brilliant, the sun is
superior to them in luminous effulgence. Similarly, these holy, divine
Manifestations are and must always be distinguished above all
other beings in every attribute of glory and perfection in order that
it may be proven that the Manifestation is the true Teacher and real
Trainer; that He is the Sun of Truth, endowed with a supreme
splendor and reflecting the beauty of God. Otherwise, it is not
possible for us to train one human individual and then after training
him, believe in him and accept him as the holy Manifestation of
Divinity. The real Manifestation of God must be endowed with divine
knowledge and not dependent upon learning acquired in
schools. He must be the Educator, not the educated; His standard,
intuition instead of tuition. He must be perfect and not imperfect,
great and glorious instead of being weak and impotent. He must be
wealthy in the riches of the spiritual world and not indigent. In a
word, the holy, divine Manifestation of God must be distinguished
above all others of mankind in every aspect and qualification in
order that He may be able to train effectively 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 native lands and nationalities into one native land 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
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that we may attain to that which is the summit of human aspirations
and wishes.
I have been in America nine months and have traveled to all the
large cities, speaking before various assemblages, proclaiming to
them the oneness of the world of humanity, summoning all to
union, harmony and oneness. I have indeed received the greatest
kindness from the American people. I look upon them as a noble
nation, capable of every perfection. Tomorrow I am going away to
Europe, and now I bid farewell to you all, seeking for you the divine
mercy, the eternal glory and everlasting life; and I pray that
you may attain the highest station of humanity. I am greatly
pleased with this meeting. My happiness is great. I shall never
forget you. You shall always live in my thought. I shall always
pray and supplicate before the Kingdom of God and seek heavenly
blessings for you.
5 December 1912 13
Talk on Day of Departure
On Board Steamship Celtic, New York
Notes by Mariam Haney
This is my last meeting with you, for now I am on the ship ready to
sail away. These are my final words of exhortation. I have repeatedly
summoned you to the cause of the unity of the world of
humanity, announcing that all mankind are the servants of the
same God, that God is the creator of all; He is the Provider and
Life-giver; all are equally beloved by Him and are His servants
upon whom His mercy and compassion descend. Therefore, you
must manifest the greatest kindness and love toward the nations
of the world, setting aside fanaticism, abandoning religious, national
and racial prejudice.
The earth is one native land, one home; and all mankind are the
children of one Father. God has created them, and they are the recipients
of His compassion. Therefore, if anyone offends another,
he offends God. It is the wish of our heavenly Father that every
heart should rejoice and be filled with happiness, that we should
live together in felicity and joy. The obstacle to human happiness is
racial or religious prejudice, the competitive struggle for existence
and inhumanity toward each other.
Your eyes have been illumined, your ears are attentive, your
hearts knowing. You must be free from prejudice and fanaticism,
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beholding no differences between the races and religions. You
must look to God, for He is the real Shepherd, and all humanity are
His sheep. He loves them and loves them equally. As this is true,
should the sheep quarrel among themselves? They should manifest
gratitude and thankfulness to God, and the best way to thank God is
to love one another.
Beware lest ye offend any heart, lest ye speak against anyone in
his absence, lest ye estrange yourselves from the servants of God.
You must consider all His servants as your own family and relations.
Direct your whole effort toward the happiness of those who
are despondent, bestow food upon the hungry, clothe the needy,
and glorify the humble. Be a helper to every helpless one, and
manifest kindness to your fellow creatures in order that ye may attain
the good pleasure of God. This is conducive to the illumination
of the world of humanity and eternal felicity for yourselves. I seek
from God everlasting glory in your behalf; therefore, this is my
prayer and exhortation.
Consider what is happening in the Balkans. Human blood is
being shed, properties are destroyed, possessions pillaged, cities
and villages devastated. A world-enkindling fire is astir in the Balkans.
God has created men to love each other; but instead, they kill
each other with cruelty and bloodshed. God has created them that
they may cooperate and mingle in accord; but instead, they ravage,
plunder and destroy in the carnage of battle. God has created them
to be the cause of mutual felicity and peace; but instead, discord,
lamentation and anguish rise from the hearts of the innocent and
afflicted.
As to you: Your efforts must be lofty. Exert yourselves with heart
and soul so that, perchance, through your efforts the light of universal
peace may shine and this darkness of estrangement and enmity
may be dispelled from amongst men, that all men may become
as one family and consort together in love and kindness, that
the East may assist the West and the West give help to the East, for
all are the inhabitants of one planet, the people of one original native
land and the flocks of one Shepherd.
Consider how the Prophets Who have been sent, the great souls
who have appeared and the sages who have arisen in the world
have exhorted mankind to unity and love. This has been the essence
of their mission and teaching. This has been the goal of their
guidance and message. The Prophets, saints, seers and philosophers
have sacrificed their lives in order to establish these principles
and teachings amongst men. Consider the heedlessness of
the world, for notwithstanding the efforts and sufferings of the
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Prophets of God, the nations and peoples are still engaged in hostility
and fighting. Notwithstanding the heavenly commandments
to love one another, they are still shedding each other's blood.
How heedless and ignorant are the people of the world! How gross
the darkness which envelops them! Although they are the children
of a compassionate God, they continue to live and act in opposition
to His will and good pleasure. God is loving and kind to all men,
and yet they show the utmost enmity and hatred toward each other.
God is the Giver of life to them, and yet they constantly seek to destroy
life. God blesses and protects their homes; they rage, sack
and destroy each other's homes. Consider their ignorance and
heedlessness!
Your duty is of another kind, for you are informed of the mysteries
of God. Your eyes are illumined; your ears are quickened
with hearing. You must, therefore, look toward each other and
then toward mankind with the utmost love and kindness. You have
no excuse to bring before God if you fail to live according to His
command, for you are informed of that which constitutes the good
pleasure of God. You have heard His commandments and precepts.
You must, therefore, be kind to all men; you must even treat
your enemies as your friends. You must consider your evil-wishers
as your well-wishers. Those who are not agreeable toward you
must be regarded as those who are congenial and pleasant so that,
perchance, this darkness of disagreement and conflict may disappear
from amongst men and the light of the divine may shine forth,
so that the Orient may be illumined and the Occident filled with
fragrance, nay, so that the East and West may embrace each other
in love and deal with one another in sympathy and affection. Until
man reaches this high station, the world of humanity shall not find
rest, and eternal felicity shall not be attained. But if man lives up to
these divine commandments, this world of earth shall be transformed
into the world of heaven, and this material sphere shall be
converted into a paradise of glory. It is my hope that you may become
successful in this high calling so that like brilliant lamps you
may cast light upon the world of humanity and quicken and stir the
body of existence like unto a spirit of life. This is eternal glory.
This is everlasting felicity. This is immortal life. This is heavenly
attainment. This is being created in the image and likeness of God.
And unto this I call you, praying to God to strengthen and bless
you.