The Promulgation of Universal Peace Part 18

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 hards.h.i.+ps; 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 gra.s.ses, 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 n.o.bler, 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 his livelihood-all with the greatest difficulty, anxiety and unrest. Therefore, in this respect the animal is n.o.bler, 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 n.o.bler, 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 G.o.d. The bliss of man is the acquiring of heavenly bestowals, which descend upon him in the outflow of the bounty of G.o.d. The happiness of man is in the fragrance of the love of G.o.d. 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 G.o.d, 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! G.o.d has created man in order that he may be a dove of the Kingdom, a heavenly candle, a recipient of eternal life. G.o.d 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 pa.s.sion, 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 G.o.d 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. 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 G.o.d. It is my wish that they may be a.s.sisted to become servants of the heavenly Kingdom, captives in the service of the will of G.o.d. 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 G.o.d. He who serves has already entered the Kingdom and is seated at the right hand of his Lord.

11 June 1912 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 G.o.d and become acceptable in the sight of G.o.d. This is eternal glory-to be near to G.o.d.

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 pa.s.sions 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 G.o.d, seeking the reward of G.o.d, attaining nearness to the threshold of G.o.d, acceptable in the good pleasure of G.o.d.

They have been the lights of guidance and stars of the Supreme Concourse.

Consider these souls, s.h.i.+ning like stars in the horizon of sanct.i.ty forevermore.

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 s.h.i.+ning 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 G.o.d. 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 G.o.d in order that the virtues of humanity may be attained from every direction and source.

We have forsaken the path of G.o.d; 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 G.o.d; 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 G.o.d has deposited within us! What a power G.o.d 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 a.s.sistance of G.o.d.

12 June 1912 Talk at 309 West Seventy-eighth Street, New York

Notes by Mary J. Mac.n.u.tt

You are all exceedingly welcome. Do you realize how much you should thank G.o.d for His blessings? If you should thank Him a thousand times with each breath, it would not be sufficient because G.o.d 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 compa.s.sionate mother, provided for us two springs of salubrious milk, pure atmosphere, refres.h.i.+ng water, gentle breezes and the sun s.h.i.+ning 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 G.o.d. This is the century of the effulgence of the rays of the Sun of Truth.

Therefore, you must render thanks and glorification to G.o.d 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 G.o.d. You have attained to the knowledge of G.o.d. This is the most great bestowal of G.o.d. This is the breath of the Holy Spirit, and this consists of faith and a.s.surance.

This eternal life is the second birth; this is the baptism of the Holy Spirit. G.o.d 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 the atmosphere of joy forever and ever. Render continual thanks unto G.o.d so that the confirmations of G.o.d may encircle you all.

15 June 1912 Talk at 309 West Seventy-eighth Street, New York

Notes by Howard Mac.n.u.tt

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 pa.s.s through the process of composition and decomposition; this is a natural law to which all are subject. This law is ruling throughout creation and const.i.tutes a bond of connection among created things. But at the same time there are certain distinguis.h.i.+ng 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 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 p.r.o.ne 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 G.o.d 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 G.o.d. I desire this distinction for you. This must be the point of distinction among you.

16 June 1912 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 const.i.tutes one great household or human family, which may be considered the fundamental or physical unity of mankind. Furthermore, a distinction exists between various groups of humankind according to lineage, each group forming a racial unity separate from the others. There is also the unity of tongue among those who use the same language as a means of communication; national unity where various peoples live under one form of government such as French, German, British, etc.; and political unity, which conserves the civil rights of parties or factions of the same government. All these unities are imaginary and without real foundation, for no real result proceeds from them. The purpose of true unity is real and divine outcomes. From these limited unities mentioned only limited outcomes proceed, whereas unlimited unity produces unlimited result. For instance, from the limited unity of race or nationality the results at most are limited. It is like a family living alone and solitary; there are no unlimited or universal outcomes from it.

The unity which is productive of unlimited results is first a unity of mankind which recognizes that all are sheltered beneath the overshadowing glory of the All-Glorious, that all are servants of one G.o.d; 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 G.o.d. This is the most great unity, and its results are lasting if humanity adheres to it; but mankind has. .h.i.therto 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 G.o.d are encompa.s.sing, minds have developed, perceptions have become acute, sciences and arts are widespread, and capacity exists for the proclamation and promulgation of the real and ultimate unity of mankind, which will bring forth marvelous results. It will reconcile all religions, make warring nations loving, cause hostile kings to become friendly and bring peace and happiness to the human world. It will cement together the Orient and Occident, remove forever the foundations of war and upraise the ensign of the Most Great Peace. These limited unities are, therefore, signs of that great unity which will make all the human family one by being productive of the attractions of conscience in mankind.

Another unity is the spiritual unity which emanates from the breaths of the Holy Spirit. This is greater than the unity of mankind. Human unity or solidarity may be likened to the body, whereas unity from the breaths of the Holy Spirit is the spirit animating the body. This is a perfect unity.

It creates such a condition in mankind that each one will make sacrifices for the other, and the utmost desire will be to forfeit life and all that pertains to it in behalf of another's good. This is the unity which existed among the disciples of 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 G.o.d there is still another unity-the oneness of the Manifestations of G.o.d, Abraham, Moses, Jesus Christ, Mu?ammad, 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 ent.i.ty, 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 encompa.s.s. We ourselves have an external, visible ent.i.ty; but even our concept of it is the product of our own brain and limited comprehension.

The reality of Divinity is sanctified above this degree of knowing and realization. It has ever been hidden and secluded in its own holiness and sanct.i.ty 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 sanct.i.ty. 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 G.o.d; 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, sanct.i.ty; this is glorification whereby we praise and adore G.o.d.

O my G.o.d! O my G.o.d! 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. G.o.d willing, all of them may realize the hopes and aspirations of their parents.