The Promulgation of Universal Peace Part 42

23 November 1912 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 a.s.semblages, 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 a.s.sist discoveries; they provide for the establishment of new inst.i.tutions, 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 G.o.d 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 G.o.d, 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 a.s.sembly as this is conducive to divine fellows.h.i.+p and strengthening of the bond which cements and unifies hearts. This is the indestructible bond of spirit which conjoins the East and West. 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 G.o.d. 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 pa.s.s 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 G.o.d is advanced whenever and wherever a universal meeting is established among mankind.

Therefore, endeavor that your att.i.tudes 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 G.o.d.

This meeting is, verily, the n.o.blest and most worthy of all meetings in the world because of these underlying spiritual and universal purposes.

Such a banquet and a.s.semblage command the sincere devotion of all present and invite the downpouring of the blessings of G.o.d. Therefore, be ye a.s.sured and confident that the confirmations of G.o.d are descending upon you, the a.s.sistance of G.o.d will be given unto you, the breaths of the Holy Spirit will quicken you with a new life, the Sun of Reality will s.h.i.+ne 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. G.o.d 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.

29 November 1912 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, superst.i.tion. 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 superst.i.tious way that it is impossible for human reason to understand or accept the explanation.

They say that Adam disobeyed the command of G.o.d 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 G.o.d 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 punis.h.i.+ng 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 G.o.d 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 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 a.s.sertion. 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 hards.h.i.+ps 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 a.s.similates these divine perfections which are within me will never die; whosoever has a share and partakes of these heavenly bounties 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 ident.i.ty 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 ident.i.ty became hidden from the eyes, even as the ident.i.ty 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-wors.h.i.+p, egotism and pa.s.sion; 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 G.o.d. He must seek the bounty of the eternal, become the manifestor of the love of G.o.d, the light of guidance, the tree of life and the depository of the bounties of G.o.d.

That is to say, man must sacrifice the qualities and attributes of the world of nature for the qualities and attributes of the world of G.o.d. 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 G.o.d and illumined by the light of His guidance, who becomes a believer in G.o.d and His signs and is enkindled with the fire of the love of G.o.d, 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 a.s.sistance and providence of G.o.d 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 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 G.o.d. I must, therefore, give you my instructions and exhortations today, and these are none other than the teachings of Baha'u'llah.

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 G.o.d. Know that G.o.d is compa.s.sionate 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. a.s.sist the world of humanity as much as possible. Be the source of consolation to every sad one, a.s.sist 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 s.h.i.+ning forth with the light of the virtues of the world of humanity. Be trustworthy, sincere, affectionate and replete with chast.i.ty. Be illumined, be spiritual, be divine, be glorious, be quickened of G.o.d, be a Baha'i.

2 December 1912 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 a.s.semblage. Praise be to G.o.d! The hearts are directed to the Kingdom of Abha, and souls are rejoiced by the glad tidings of G.o.d.

I will speak to you concerning the special teachings of Baha'u'llah. All the divine principles announced by the tongue of 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 G.o.d, 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 G.o.d.

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 G.o.d 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 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 superst.i.tion. 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 a.s.sured by Baha'u'llah as a fundamental accomplishment of the religion of G.o.d-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 G.o.d 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.