The Promulgation of Universal Peace Part 11

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 superst.i.tion, 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 ant.i.thesis and opposite of knowledge is superst.i.tion 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 a.s.sured 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 G.o.d. 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 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 G.o.d there is no distinction of s.e.x. The one whose heart is most pure, whose deeds and service in the Cause of G.o.d are greater and n.o.bler, is most acceptable before the divine threshold-whether male or female. In the vegetable and animal kingdoms s.e.x exists in perfect equality and without distinction or invidious estimate. The animal, although inferior to man in intelligence and reason, recognizes s.e.x 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 establis.h.i.+ng universal peace and international arbitration. a.s.suredly, 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 a.s.sured 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 breath of the Holy Spirit, for in spiritual quickening and enlightenment true oneness is attained with G.o.d and man. The Most Great Peace cannot be a.s.sured 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 a.s.sured. 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 inst.i.tutions, 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 sh.e.l.ls 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 G.o.d 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, the sphere of human intelligence will be immeasurably enlarged, wonderful inventions will appear, and the spirit of G.o.d 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 G.o.d to a.s.sist this prosperous and progressive nation and to bestow His blessings upon this just government and wonderful continent of the West.

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 G.o.d! 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 Was.h.i.+ngton 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 fellows.h.i.+p and unification-yet Jesus, he declared, had been "the cause of 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 G.o.d, 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 Was.h.i.+ngton, 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 hards.h.i.+ps, 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 ingrat.i.tude 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 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 grat.i.tude to the white man. Eventually all differences will disappear, and you will completely win his friends.h.i.+p.

G.o.d maketh no distinction between the white and the black. If the hearts are pure both are acceptable unto Him. G.o.d 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 G.o.d, 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 grat.i.tude. 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 Talk at Unity Church Montclair, New Jersey

Notes by Esther Foster

I wish to speak upon the subject of divine unity, the oneness of G.o.d, before this revered a.s.semblage.

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 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 G.o.d 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 G.o.d 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 is in its highest apogee. Although its lights are s.h.i.+ning 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 G.o.d 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 s.h.i.+ne. But those who adore the mirror and are attached to it become deprived of witnessing the light of the Sun when it s.h.i.+nes 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 G.o.d, 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 s.h.i.+nes 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, G.o.d will remove this strife and warfare of thousands of years. May this bloodshed pa.s.s away, this tyranny and oppression cease, this warfare be ended. May the light of love s.h.i.+ne forth and 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 s.h.i.+ning upon all, and the clouds of Thy bounty shower upon all. Thy gifts encompa.s.s 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 s.h.i.+ne. 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 s.h.i.+ne 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 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 a.s.sembled 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 a.s.sembled, united and educated them to higher degrees of capacity and progress until they pa.s.sed 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 a.s.syria 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 fellows.h.i.+p 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 Mu?ammad 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.