The Promulgation of Universal Peace Part 37

TALKS 'ABDU'L-BAHa DELIVERED IN WAs.h.i.+NGTON, D. C.

6 November 1912 Talk at Universalist Church Thirteenth and L Streets, NW, Was.h.i.+ngton, D.C.

Notes by Joseph H. Hannen

Praise be to G.o.d! 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 att.i.tude 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 att.i.tudes must not be limited; for G.o.d is unlimited, and whosoever is the servant of the threshold of G.o.d must, likewise, be free from limitations. The world of existence is an emanation of the merciful attribute of G.o.d. G.o.d 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 G.o.d Himself. Just as G.o.d is kind to all humanity, man also must be kind to his fellow creatures. If his att.i.tude is just and loving toward his fellowmen, toward all creation, then indeed is he worthy of being p.r.o.nounced the image and likeness of G.o.d.

Brotherhood, or fraternity, is of different kinds. It may be family a.s.sociation, the intimate relations.h.i.+p 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 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 a.s.sociation. 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 att.i.tude 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 att.i.tude 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 fellows.h.i.+p that even Galen, the famous Greek philosopher who was not a Christian, in his work ent.i.tled "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 fellows.h.i.+p. 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 a.s.sociations 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 fellows.h.i.+p 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 G.o.d is the real and true Shepherd. The Shepherd is one, and all people are of His flock.

The world of humanity is one, and G.o.d 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 a.s.sociation, for in each of the great religions we find superst.i.tion, blind imitation of creeds, and theological formulas adhered to instead of the divine fundamentals, causing difference and divergence among mankind instead of agreement and fellows.h.i.+p.

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 inst.i.tutions. These are the essential ordinances. They instill and awaken the knowledge and love of G.o.d, 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 const.i.tute 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 G.o.d has continued changeless. This is the foundation of divine religion.

The second division comprises laws and inst.i.tutions 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, const.i.tute the second or nonessential division of the divine religions and are not of importance, for they deal with human transactions which are ever changing according to the requirements of time and place.

Therefore, the intrinsic foundations of the divine religions are one. As this is true, why should hostility and strife exist among them? Why should this hatred and warfare, ferocity and bloodshed continue? Is this allowable and justified? G.o.d 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, a.s.suredly 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 superst.i.tion. 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? a.s.suredly 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 G.o.d, there is no distinction as to s.e.x in the estimation of G.o.d.

He who is purest in heart, whose knowledge exceeds and who excels in kindness to the servants of G.o.d, is nearest and dearest to the Lord, our Creator, irrespective of s.e.x. In the lower kingdoms, the animal and vegetable, we find s.e.x 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 s.e.x. Why, then, should mankind make a 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 G.o.d 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 apt.i.tude 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 fellows.h.i.+p 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 a.s.semblages 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 fellows.h.i.+p 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 G.o.d. The governments of the East arose against them, bent upon their extermination. They were killed relentlessly, but day by day 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 s.p.a.cious 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 partic.i.p.ate in the blessed and abundant bestowals of our G.o.d. Fundamentally, all warfare and bloodshed in the human world are due to the lack of unity between the religions, which through superst.i.tions 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 n.o.ble nation, intelligent, thoughtful, reflective, is not impelled by motives of territorial aggrandizement and l.u.s.t 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 n.o.ble 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 G.o.d, 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 G.o.d become reflected and fully revealed in the hearts of humanity and all mankind prove to be the manifestations of the favors of G.o.d.

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 G.o.d. That which is acceptable in the sight of G.o.d is love. Love is, in reality, the first effulgence of Divinity and the greatest splendor of G.o.d.

O Thou compa.s.sionate 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 G.o.d! 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 Talk at Home of Mr. and Mrs. Arthur J. Parsons 1700 Eighteenth Street, NW, Was.h.i.+ngton, 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 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 Sul?an of Turkey. He, likewise, sent Epistles to Napoleon III and to the _Sh_ah 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 Sul?an of Turkey. They will be translated to you as I read. "O King! Thou hast committed that by reason of which Mu?ammad, the Prophet of G.o.d, 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 a.s.sembly 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 G.o.d. 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 G.o.d 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 encompa.s.s 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 pa.s.s out of the hands of the king, and commotions shall appear, and the voice of lamentation shall be raised, and the evidences of mischief 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 G.o.d 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 G.o.d [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 G.o.d 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 a.s.suredly come to vivify the world and bring to union whosoever is upon the surface of the whole earth. That which G.o.d 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 _Sh_ah of Persia, all of which prophecies have come to pa.s.s. 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 establis.h.i.+ng 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 fellows.h.i.+p 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.

7 November 1912 Talk at Home of Mr. and Mrs. Arthur J. Parsons 1700 Eighteenth Street, NW, Was.h.i.+ngton, 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 una.s.sisted 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 establis.h.i.+ng 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 pa.s.sions. 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 G.o.d, 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 G.o.d 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 a.s.syrian 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 debas.e.m.e.nt and immorality. They were lower and more brutal than the animals. Mu?ammad 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 Mu?ammad 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 G.o.d and under the subjection of the baser instincts and pa.s.sions 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 inst.i.tutions 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 a.s.sociate in goodwill and fellows.h.i.+p. 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 a.s.sociate in the greatest happiness. They have no part in the war and strife which take place in the East; their att.i.tude 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 const.i.tute the illumination of humanity, that this is the everlasting honor, that these are heavenly precepts and the cause of never-ending life among men."