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Vol. III April 28, 1912 No. 3
STAR OF THE WEST[edit]
Arrival of Abdul-Baha in America — By Wendel Phillips Dodge | 3 |
Adbul-Baha in Washington, D.C. — By Joseph H. Hannen | 6 |
The above article incorporates the Addresses of Abdul-Baha delivered in that city. | |
STAR OF THE WEST
PUBLISHED NINETEEN TIMES A YEAR
By the BAHAI NEWS SERVICE, 515 South Dearborn Street, Chicago, Ill., U. S. A.
Entered as second-class matter April 9, 1911, at the post office at Chicago, Illinois, under the Act of March 3, 1879.
ALBERT R. WINDUST—EDITORS—GERTRUDE BUIKEMA
Persian Editor—MIRZA AHMAD SOHRAB, 509 McLachlen Bldg., Washington, D. C., U. S. A.
Associate Editor—DR. ZIA M. BAGDADI, Chicago
TERMS: $1.00 per year; 10 cents per copy.
Note — Until further notice, distribution in the Orient is through Agents.
Make Money Orders payable to BAHAI NEWS SERVICE. P. O. Box 283, Chicago, Ill., U. S. A.
To personal checks please add sufficient to cover the bank exchange.
Address all communications to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U.S.A.
O thou Star of the West
Be thou happy! Be thou happy! Shouldst thou continue to remain firm and eternal, ere long, thou shalt become the Star of the East and shalt spread in every country and clime. Thou art the first paper of the Bahais which is organized in the country of America. Although for the present thy subscribers are limited, thy form is small and thy voice weak, yet shouldst thou stand unshakable, become the object of the attention of the friends and the center of the generosity of the leaders of the faith who are firm in the Covenant, in the future thy subscribers will become hosts after hosts like unto the waves of the sea; thy volume will increase, thy arena will become vast and spacious and thy voice and fame will be raised and become world-wide—and at last thou shalt become the first paper of the world of humanity. Yet all these depend upon firmness, firmness, firmness!
(Signed) ABDUL-BAHA ABBAS.
OUTLINE OF THE BAHAI CALENDAR.
The Bahai year begins on March 21st, and is divided into 19 months of 19 days each, plus 4 (or 5 every fourth year) intercalary days—February 26th to March 1st, inclusive.
| MONTH | NAME | FIRST DAYS |
1st | Baha' (Splendor) | Mar. 21 |
2nd | Jalal (Glory) | Apr. 9 |
3rd | Jamal (Beauty) | Apr. 28 |
4th | Azamat (Greatness) | May 17 |
5th | Nur (Light) | June 5 |
6th | Rahmat (Mercy) | June 24 |
7th | Kalamat (Words) | July 13 |
8th | Asma (Names) | Aug. 1 |
9th | Kamal (Perfection) | Aug. 20 |
10th | Eizzat (Might) | Sept. 8 |
11th | Masheyat (Will) | Sept. 27 |
12th | Elm (Knowledge) | Oct. 16 |
13th | Kudrat (Power) | Nov. 4 |
14th | Kowl (Speech) | Nov. 23 |
15th | Massa'ulk (Questions) | Dec. 12 |
16th | Sharaf (Honor) | Dec. 31 |
17th | Sultan (Sovereignty) | Jan. 19 |
18th | Mulk (Dominion) | Feb. 7 |
19th | Ola (Loftiness) | Mar. 2 |
| (Month of fasting.) |
The following days and seasons are observed by the Bahais:
The Feast of Naurooz—the Bahai New Year—March 21st.
The Feast of Rizwan—(Paradise) commemorating the Declaration of BAHA'O'LLAH in the Garden of El Rizwan in Bagdad, April 21st, 1863. This season of feasting lasts twelve days—April 21st to May 2nd, inclusive. The first, ninth and twelfth days (April 21st, April 28th and May 2nd) are especially celebrated.
The Anniversary of the Declaration of the BAB—May 23rd. (1844).
The Anniversary of the Departure of BAHA'O'LLAH—May 28th. (1892).
The Anniversary of the Martyrdom of the BAB—July 9th. (1850).
The Anniversary of the Birth of BAHA'O'LLAH—November 12th. (Born in Nur, Persia, 1817.)
The Feast of the Appointment of the Center of the Covenant—ABDUL-BAHA—Nov. 26th.
Intercalary Days—During which hospitalities are extended to friends, the poor and the needy—February 26th to March 1st, inclusive.
The Month of the Fast—March 2nd to 20th, inclusive—during which no manner of food or drink is to be taken between sunrise and sunset. Fasting is enjoined upon every one. Children, travelers, sick and infirm people, pregnant women and nursing mothers are free from this obligation.
The limited number of pages of the STAR OF THE WEST is inadequate to present the wealth of spiritual teachings now being showered upon the friends by Abdul-Baha, to say nothing of the many incidents and photographs of interest surrounding his sojourn in America which should also he published. Gladly would we increase the number of pages, but we are compelled to consider the cost of sixteen more issues this year. We ask the friends to be content with what has been provided.
We wish to thank all who have so kindly sent us stenographic reports of Abdul-Baha's utterances, items of interest and photographs pertaining to his visit in their midst. Please continue in this good service. We hope to publish this excellent material in forthcoming issues.
In our next issue we plan to present the addresses of Abdul-Baha while at Chicago, together with an outline of the many gatherings in this city, including the Bahai Unity Convention; also several fine illustrations of the great event of the dedication of the site of the Mashrak-el-Azkar.
In the following issue, No. 5, we plan to present an extensive report of Abdul-Baha's visit in New York City and vicinity, also the official report of the Convention at Chicago.
The Editors.
"We desire but the good of the world and the happiness of the nations; that all nations shall become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men shall be strengthened; that diversity of religion shall cease and differences of race be annulled. So it shall be; these fruitless strifes, these ruinous wars shall pass away, and the 'Most Great Peace' shall come."—BAHA'O'LLAH.
Vol. III Chicago (April 28, 1912) Jamal No. 3
ABDUL-BAHA'S ARRIVAL IN AMERICA.*[edit]
ABDUL-BAHA, the eminent Persian philosopher and leader of the Bahai movement for the unification of religions and the establishment of universal peace, arrived April 11th on the steamship Cedric from Alexandria, Egypt. It is his first visit to America, and except for a brief visit to Paris and London last summer and fall, it is the first time in forty years that he has gone beyond the fortification of the "prison city" of Acre, Syria, to which place he and his father, BAHA'O'LLAH, the founder of the Bahai movement, were banished by the Turkish government a half century ago.
He comes on a mission of international peace, to attend and address the Peace Conference at Lake Mohonk the latter part of the month, and to address various peace meetings, educational societies, religious organizations, etc.
When the ship news reporters boarded the Cedric down the bay Abdul-Baha was found on the upper deck, standing where he could see the pilot, his long, flowing oriental robe flapping in the breeze. He was clothed in a long, black robe open at the front and disclosing another robe of light tan. Upon his head was a pure white turban, such as all eastern patriarchs wear.
His face was light itself as he scanned the harbor and greeted the reporters, who had been kept waiting at quarantine for three and a half hours before they could board the ship with the customs officers, owing to a case of smallpox and several cases of typhoid fever in the steerage, which had to be removed to Hoffman Island for isolation, and the ship then fumigated. He is a man of medium height, though at first sight he seemed to be
*NOTE—This story of Abdul-Baha's arrival in America was written by Wendell Phillips Dodge, a reporter for the New York City News Association, who boarded the Cedric at quarantine and interviewed Abdul-Baha coming up the bay. It was given to all of the New York newspapers, and, through the Associated Press, was sent, though boiled down considerably, to newspapers throughout the world.—EDITORS.
much taller. He is strongly and solidly built, and weighs probably one hundred and sixty-five pounds. As he paced the deck, talking with the reporters, he appeared alert and active in every movement, his head thrown back and splendidly poised upon his broad, square shoulders, most of the time. A profusion of iron grey hair bursting out at the sides of the turban and hanging long upon the neck; a large, massive head, full-domed and remarkably wide across the forehead and temples, the forehead rising like a great palisade above the eyes, which were very wide apart, their orbits large and deep, looking out from under massive overhanging brows; strong Roman nose, generous ears, decisive yet kindly mouth and chin; a creamy white complexion, beard same color as his hair, worn full over the face and carefully trimmed at almost full length—this completes an insufficient word picture of this "Wise Man Out of the East."
His first words were about the press, saying:
"The pages of swiftly appearing newspapers are indeed the mirror of the world; they display the doings and actions of the different nations; they both illustrate them and cause them to be heard. Newspapers are as a mirror which is endowed with hearing, sight and speech; they are a wonderful phenomenon and a great matter. But it behooveth the editors of the newspaper to be sanctified from the prejudice of egotism and desire, and to be adorned with the ornament of equity and justice.
"There are good and bad newspapers. Those which strive to speak only that which is truth, which hold the mirror up to truth, are like the sun: they light the world everywhere with truth and their work is imperishable. Those who play for their own little selfish ends give no true light to the world and perish of their own futility."
Dr. Ameen U. Fareed, a young Americanized[Page 4]
Persian physician and surgeon, who is a
nephew of Abdul-Baha, and who acted as
interpreter, then told of how Abdul-Baha
spent most of his time on the way across
standing beside the wireless operator, himself
receiving numerous messages through the air
from his followers in America.
Talking to the reporters in his stateroom aboard the Cedric, Abdul-Baha told of an incident which occurred in the Holy Land last winter, and it shows what a rare sense of humor this great world figure has. An enquirer, about to set off to Jerusalem, was one day discussing with Abdul-Baha the subject of pilgrimage:
"'The proper, spirit,' said Abdul-Baha in his quaint way to the enquirer, 'in which to visit places hallowed by remembrances of Christ, is one of constant communion with God. Love for God will be the telegraph wire, one end of which is in the Kingdom of the Spirit, and the other in your heart.'
"'I am afraid my telegraph wire is broken,' the enquirer replied.
"'Then you will have to use wireless telegraphy,' I told him," said Abdul-Baha, laughing heartily.
When the ship was abreast the Statue of Liberty, standing erect and facing it, Abdul-Baha held his arms wide apart in salutation, and said:
"There is the new world's symbol of liberty and freedom. After being forty years a prisoner I can tell you that freedom is not a matter of place. It is a condition. Unless one accept dire vicissitudes he will not attain. When one is released from the prison of self, that is indeed a release."
Then, waving adieu to the Statue of Liberty, he continued:
"In former ages it has been said, 'To love one's native land is faith.' But the tongue in this days says. 'Glory is not his who loves his native land; but glory is his who loves his kind—humanity.'"
"What is your attitude toward woman suffrage?" asked one of the reporters.
"The modern suffragette is fighting for what must be, and many of these are willing martyrs to imprisonment for their cause. One might not approve of the ways of some of the more militant suffragettes, but in the end it will adjust itself. If women were given the same advantages as men, their capacity being the same, the result would be the same. In fact, women have a superior disposition to men; they are more receptive, more sensitive, and their intuition is more intense. The only reason of their present backwardness in some directions is because they have not had the same educational advantages as men.
"All children should be educated, but if parents cannot educate both the boys and the girls, then it would be better to educate the girls, for they will be the mothers of the coming generation. This is a radical idea for the East, where I come from, but it is already taking effect there, for the Bahai women of Persia are being educated along with the men.
"We have only to look about us in nature," Abdul-Baha continued, "to see the truth of this. Is it not a fact that the females of many species of animals are stronger and more powerful than the male? The chief cause of the mental and physical inequalities of the sexes is due to custom and training, which for ages past have molded woman into the ideal of the weaker vessel.
"The world in the past has been ruled by force, and man has dominated over woman by reason of his more forceful and aggressive qualities both of body and mind. But the scales are already shifting—force is losing its weight and mental alertness, intuition, and the spiritual qualities of love and service, in which woman is strong, are gaining ascendency. Hence the new age will be an age less masculine, and more permeated with the feminine ideals—or, to speak more exactly, will be an age in which the masculine and feminine elements of civilization will be more properly balanced."
"What is a Bahai?" asked one of the reporters.
"To be a Bahai simply means to love all the world, to love humanity and try to serve it; to work for Universal Peace, and the Universal Brotherhood," replied Abdul-Baha.
The ship now pointed its nose up the North River, and, gazing in a look of bewildered amazement at the rugged sky line of the lower city formed by the downtown skyscrapers, the "Wise Man out of the East," remarked, pointing at the towering buildings:
"These are the minarets of Western World commerce and industry, and seem to stretch these things heavenward in an endeavor to bring about this Universal Peace for which we are all working, for the good of the nations and mankind in general.
"The bricks make the house, and if the[Page 5]
bricks are bad the house will not stand, as
these do. It is necessary for individuals to
become as good bricks, to eradicate from
themselves race and religious hatred, greed
and a limited patriotism, so that, whether
they find themselves guiding the government,
or founding a home, the result of their efforts
may be peace and prosperity, love and happiness."
The ship now reached its pier, where were anxiously waiting several hundred Bahais, as the followers of Abdul-Baha are called, who had been craning their necks down the river for a first sight of him since early morning. The ship docked shortly after noon, but, fearing that a demonstration in public would not be the best thing for the Cause, and not liking that sort of thing, the venerable Persian Divine did not leave the ship until the pier had been quietly cleared of his followers, who were told to meet him in the afternoon at the home of Mr. and Mrs. Kinney, where he greeted them a few hours later.
ABDUL-BAHA ABBAS, the head of the Movement for the Unification of Religions and for the establishment of Universal Peace, made his first public address in America at the Church of the Ascension, Fifth avenue and Tenth street, Sunday morning, April 14th. The Rev. Dr. Percy Stickney Grant, rector of the church, had invited him to deliver the principal sermon of the day, at the 11 o'clock service, Dr. Grant conducting the service up to that point. The church was crowded even to the aisles and throughout the regular Episcopal service preceding the sermon Abdul-Baha and his interpreter, Dr. Ameen Ullah Fareed, sat back of the choir to one side of the altar. The keynote sounded by the venerable Persian philosopher and religious leader was that humanity, generally speaking, was emerged in a sea of materiality.
In introducing Abdul-Baha to the congregation, the Rev. Dr. Grant said:
"It is a personal gratification that I have the honor and pleasure to welcome to this place of worship a messenger from the East, freshly bearing a message of the gospel of peace, good will and love to all mankind. In him we see a master of the things of the spirit. He comes with a plan of construction and of reconstruction, and has brought to these shores a touchstone of love and of peace. Modern life to him is only a fabric to be understood and exemplified. He believes in the fundamental unity of all religions; he believes that the great faiths of the world belong together. He believes that the spirituality of the Orient should shake hands with the materiality of the Occident. Let us shake hands together.
"This great representative of the East comes to tell us that knowledge and more knowledge will bring about a realization of peace and unity. He is a man with a spirit of understanding. But, some will ask, 'what has he done to prove his sincerity,' An exile from his native land from the age of nine; a prisoner for forty years, are the badges of Abdul-Baha's sincerity.
"We are going to listen in the fashion of the East and listen to a great student."
Abdul-Baha Abbas then came forward, wearing the costume of the East. On his head was a white turban, such as is worn only by the Patriarchs; and he was robed in the long flowing light tan tunic or cloak worn by Persian divines. His interpreter, Dr. Fareed, wore the conventional frock coat of American dress, but also wore the black Persian fez. Beginning in a low, though sonorous voice, Abdul-Baha said:
"I speak from a verse in Corinthians, the substance of which is that though we see now darkly as through a glass, the day shall come when we shall see face to face. In reality the light of the truth has been seen through variegated glasses, but now let us hope that we shall see the light of the truth through the purest possible medium. That is the spiritual revelation—divine morals—the morals of Jesus Christ."
"I have come hither to find that material
civilization has progressed greatly. I find
commerce and the crafts perfected; agriculture
improved, sciences well established, but
the spiritual civilization has been left behind.
The material civilization is likened unto the
glass in a lamp chimney. The spiritual civilization
is the light in that chimney. The
material civilization should go hand in hand
with the spiritual civilization. Then we will
have the light and the glass together. Material
civilization may be likened unto a beautiful
body, while the spiritual civilization is
the spirit that enters the body and gives to it
life. With the propelling spirit of spiritual
civilization the result will be great.[Page 6]
"His Holiness Jesus Christ came to this world that the people might have through Him the civilization of heaven, a spirit of oneness with God. He came to breathe the spirit in the body of the world. There must be a oneness in the world of humanity. When this takes place then will we have the 'Most Great Peace.'
"To-day the body-politic needs the oneness of the world and universal peace. But they require a certain propelling power to spread the feeling and to firmly plant it in the minds of men.
"It is self-evident that spiritual civilization cannot be accomplished through material means, for the interests of the various nations differ. It is evident that it cannot be accomplished through patriotism, for countries differ in their ideas of patriotism. It is impossible save through spiritual power. Compared with this all other means are too weak to bring about universal peace.
"Man has two wings—his material development and power, and his spiritual understanding and achievements. With one wing alone he cannot fly; two wings are necessary. Therefore, no matter how the material civilization advances, without the other great things cannot be accomplished. We must try with all the material power to help the spiritual power. Humanity, generally speaking, is immersed in a sea of materiality.
"BAHA'O'LLAH, in Persia, founded the spiritual civilization, and made a bond among various peoples of different races that voiced the doctrine of Universal Peace. Sixty years ago he sent epistles to the kings, the rulers of the world, to join him in peace. Now, I find a strong movement for universal peace emanating from America. It is my hope that here in the Occident the foundation of this new solidarity may be strengthened and that the Orient and the Occident will be cemented together; that there may be a real unity, so that this world may at last find peace. May the hearts of men become as brothers."
At the conclusion of the remainder of the regular service, following the sermon, Abdul-Baha offered a prayer in Persian, standing at the altar and facing the East.
ABDUL-BAHA IN WASHINGTON, D. C.[edit]
THE hearts of the friends in Washington were gladdened and their souls refreshed by the presence of Abdul-Baha from Saturday, April 20th, to Sunday, April 28th, inclusive. Words are inadequate to describe the joy imparted by this visit, nor can one yet realize all it has meant to us. Time will tell, as the seed germinates and develops into the plant, reproducing itself in turn until from each tiny life-germ there shall come into existence a rose garden, which touching another, and that in turn still others, shall transform the world into the garden of Paradise!
Days of waiting were rewarded when, at 1:33 p. m. on Saturday, April 20th, Abdul-Baha reached Washington on the Pennsylvania Railroad. In accordance with his expressed desire, there was no notice given of the hour of his arrival, and no delegation to meet him. The arrival was as simple as the Guest, and yet as memorable to those who were privileged to witness it, as the majestic simplicity of Abdul-Baha! The train was just on time. Among the usual crowd of travellers there was a quaint note lent by the party of Orientals, in the midst of whom, cool, collected and ever the Master of the situation, Abdul-Baha was seen. Quietly he passed through the gates, stopping at the threshold to greet the children of Mirza Ali Kuli Khan. The admonition of the guard to "pass along—don't block the passage," disturbed the Servant of God not at all—nor was it repeated, it might be added. Besides the Charge d'Affaires of Persia, his family and the Secretary of the Legation, there were present the President, the Treasurer and the Secretary of the Persian-American Educational Society, with a few of the friends who happened to be at the station at the time. After greeting the children most affectionately, Abdul-Baha walked with Mirza Ali Kuli Khan,—the other members of his party following—to the automobile section of the Union Station, where the car of Mrs. Barney-Hemmick was waiting. On the way, the first words spoken were to the effect that America is greater than Europe. Mizra Ali Kuli Khan, to whom these words were addressed, replied that America was only awaiting his coming.
Accompanied by Dr. Fareed, Abdul-Baha
was driven at once to the home of Mr. and
Mrs. A. J. Parsons, 18th and "R" Streets, [Page 7]
where he was entertained during his sojourn.
The other members of the party, Seyad Assad
Ullah, Mirza Mahmood and Dr. Getsinger, had
accommodations near by.
The first public meeting was the third and final session of the Orient-Occident Unity, held in the spacious hall of the Public Library. This hall, which normally seats about 400, had been taxed to its utmost capacity, fully 600 persons having gained entrance and about 100 more standing in the hall outside. As Abdul-Baha entered the building, crowds lined on either side of the steps stood silently and most respectfully, with heads bared—and this was an unconscious and spontaneous tribute of an American Saturday night crowd! Upon his entrance into the hall, the audience rose at once and remained standing until he bade them be seated. His address, delivered at once, was received with close interest, and at its close the Conference was adjourned. Practically the entire audience remained to shake his hand.
The second public meeting was at Studio Hall, where friends were assembled at the usual hour for Sunday School, 11:15. The hall was beautifully decorated with plants and cut flowers. The children were in the front seats and received his special attention. At the close of this service he passed before each row, shaking the hand of every person present, some 200 or more. On this occasion he appeared most happy.
The third meeting was a vast gathering at Universalist Church, in pursuance of an appointment made some time previously. Here more than 1,000 persons were gathered. More than an hour before the time announced the entire lower floor of the church was filled. The Pastor of the Church, Rev. John Van Schaick, Jr., clad in the robes of his office, introduced Abdul-Baha with a most glowing tribute to his life and teachings. At the conclusion of a brief address, the formalities contemplated were dispensed with, and nearly everyone remained to meet the distinguished speaker.
Receptions were held at the home of Mrs. Parsons every afternoon at about 5:00 o'clock, from Monday to Friday, inclusive. The large parlor, seating 150, was crowded each afternoon, and the interest grew as the week advanced. Many persons prominent in social, official and diplomatic circles were present, beside numbers of well-known men and women of literary and scientific attainments.
On Tuesday, April 23rd, at noon, Abdul-Baha addressed the student-body of more than 1,000, the faculty and a large number of distinguished guests, at Howard University. This was a most notable occasion, and here, as everywhere when both white and colored people were present, Abdul-Baha seemed happiest. The address was received with breathless attention by the vast audience, and was followed by a positive ovation and a recall. That evening the Bethel Literary and Historical Society, the leading colored organization in Washington, was addressed, and again the audience taxed the capacity of the edifice in which the meeting was held.
On Wednesday afternoon one of the most beautiful functions of the week was successfully planned and carried out. At the Studio Hall more than 100 children, with as many adults, parents and friends, gathered. Abdul-Baha received and embraced each child, seeming most happy in their presence, and then delivered a wonderful address. Abdul-Baha presented each child, before he left, with a gift.
On Wednesday evening Abdul-Baha visited Mrs. Dyer's home, where the meetings are held regularly on that night. More than 100 persons were present and were made happy by his address.
Thursday morning a large delegation from the Theosophical Societies of Washington was received, calling to pay their respects officially.
Friday morning the ladies of the Unitarian Church—President Taft's church—were addressed, a large attendance crowding the room in which the talk was given.
Friday evening, the last public meeting was addressed at the Continental Hall of the Daughters of the American Revolution. This is one of the most spacious halls in Washington, and the very finest location possible. It had not been contemplated to have such a large meeting that evening, but the interest became so intense that it was deemed necessary.
Saturday evening a reception was given, under
the auspices of the Persian-American Educational
Society—Orient-Occident Unity—by
Mrs. Parsons. This was the culmination of
the visit, from the standpoint of meeting the
representatives of social and diplomatic life,
large numbers of whom had become interested,
through Mrs. Parsons' afternoon receptions, as
well as through an afternoon reception held
at the Persian Legation on Tuesday.[Page 8]
Sunday the gentle guest, who is a Host in himself—the Servant of God, who is Master of the situation at every point—departed for Chicago. Therefore, with the fragrance of both gatherings dominant, this brief outline of historic events will be closed, while the incidents narrated will live forever!
UNITY CONFERENCE, PUBLIC LIBRARY HALL,
APRIL 20. 1912.*TONIGHT I am most happy, for I have presented myself to an audience like unto this. I am an Oriental and I have come to meet the Westerners, those of the Occident here in this Assembly. Praise be to God! I see a group of people here assembled on whose faces I perceive the light of God. And this I consider as an evidence of the possibility of uniting the East and the West; of establishing a perfect bond between Persia and America. For it is an evident fact that for the Persians there is no better country as a contributory government than America; and for America there is no better mart than that of Persia, for there is a virgin soil for her commerce. For there in Persia all the mineral resources are still latent beneath the soil. And I hope that this American democracy may be instrumental in developing this hidden wealth, and the perfect amity and a bond of unity may be established between the American Republic and the Persian Government. Whether it be material bonds or spiritual bonds, may they both be well established. May the material civilization of America find a great efficacy and establishment in Persia and the spiritual civilization of Persia find currency in America.
The created beings of this world can some of them live solitary and alone. For example trees; each tree single and alone may live its life without the co-operation of the other trees. Likewise the animal. It can live solitary and alone. But man—it is impossible for him to live solitary and without co-operation. Man is verily in need of co-operation and solidarity. He is in need of association and meeting. Thus through co-operation we find the happiness of life. To present an instance of this co-operative basis: If two villages were to be united on a co-operative basis, if they should observe intercourse and co-operation, surely their advancement will be assured. Likewise if, then, two cities establish co-operation,
* Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
surely the two will progress. And if between two countries intercourse should be firmly established and co-operation should be well rooted, surely the two will receive mutual benefits and will find great development. And now this radiant assemblage is the link between the East and the West. It is a cause of bringing into action the co-operation between the various countries. Therefore it becomes evident and manifest that the results forthcoming from this co-operative basis are unlimited, are numerous. Surely there shall be great harvests of good results for the two governments in question. In the country of Persia there shall be established material civilization and advancement, and the doors for American commerce will be opened wide. But above and beyond all this, there shall be a great love and a fountain of affection established between these two peoples. For His Holiness, BAHA'O'LLAH, proclaimed to the world the solidarity and oneness of the world of humanity. He has addressed humanity saying, "Ye are all leaves of one tree and the drops of one sea." The world of humanity may be expressed as one family, and all mankind represents one human unit—one family. It is therefore hoped that the American nation, this revered nation of America, may be united and cemented well with Persia. May they become one race. May they have the same susceptibilities. May the bonds of amity, unity and accord be firmly established. For His Holiness, BAHA'O'LLAH, passed forty years of his time in the prison in order that He might hoist the Banner of the Oneness of the world of man. He bore all these ordeals and difficulties; He was under the imprisonment of Abdul Hamid; I likewise was in the prison of Abdul Hamid, until the Committee of Union and Progress hoisted the banner of Liberty and exhibited great kindness and love to me, and those fetters were removed—I was made free. Therefore, thereby I was enabled to come to this country. Were it not for this Committee of Union and Progress I should not have been able to hasten hither. Therefore you must all ask assistance and confirmation in behalf of that Committee of Union and Progress, for it was that committee which proclaimed the liberty of Turkey. In short, I have traversed this long distance and crossed the Atlantic Ocean until I have reached this continent, and it is my utmost hope and desire that the utmost amity and greatest bond of unity may be established between America and Persia; and it is self-evident[Page 9] that you will co-operate with me, and I know this is your hope also. We shall, therefore, offer supplication to the Threshold of God, so that perchance a great love may take possession of the hearts of men and unite the nations of the world. That the standard of international praise may be hoisted, and that the oneness of the world of humanity may be promulgated. And all this is made possible and feasible through your efforts, until this American democracy may be the first nation to hoist the banner of international peace. May it be the first nation to promulgate the universality of mankind. May it be the first nation to upraise the banner of the Most Great Peace until these philanthropic institutions and these philanthropic intentions through this democracy, this nation, may be spread broadcast throughout the world. Truly, this is a great nation. Liberty has reached its utmost degree. It is a revered nation. The intentions are all good; they are indeed worthy of being the people to raise the tabernacle of this great peace and to hoist the standard of the oneness of humanity. I supplicate to God and I will ask aid and confirmation in your behalf!
CONNECTICUT AVENUE, SUNDAY MORNING,
APRIL 21, 1912.*I HAVE come here to visit you. I have come with the greatest longing to see you. Realizing that it was only with a great deal of trouble that you could come to see me, and only a few could make the trip, I said to myself I shall go, so that all of them without any trouble may have the pleasure of a visit. Praise be to God! I have come, and I am looking into your faces; faces most radiant; hearts attracted to the Kingdom of ABHA; spirits exhilarated through the glad-tidings of God. Therefore I have obtained the greatest possible pleasure. And surely it must be mutual, for the hearts are connected with each other and are opposite each other. The flame and the light are reflected in all. The spiritual susceptibilities and feelings of love are common. At every moment, if we offer a hundred thousand thanks to the Threshold of God for this love which has obtained between the Orient and the Occident, we shall fail to sufficiently express our gratitude. If all the powers
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
of the world were desirous of bringing
about this love and unity between the East
and the West, they would prove incapable. If
they wished to establish this unity it would
have proven an impossibility. But His Holiness,
BAHA'O'LLAH, has accomplished this
through the Holy Spirit, and this unity is indissoluble.
It shall stand to time everlasting,
and day by day shall it increase. Ere long, it
shall take hold of the world, and eventually
the hearts of all the nations of the world will
be brought together thereby. The world of
humanity shall become the manifestation of
the Lights of God, and the Bestowals of God
shall surround all. From the standpoint of
material civilization, and from that of spiritual
civilization, extraordinary progress shall be accomplished.
In this cycle there shall be such
progress along the lines of civilization as to
be unparalleled in the history of the world.
For the world of humanity has heretofore been
in the state or stage of infancy. Now it is beginning,
or it is in the process of attaining
maturity. Just as the human organism attaining
the period of maturity, attains a great
development,—the intellectual faculties ripen
to the fullest extent, in one year of this period
there is accomplished a tremendous, unprecedented
development, likewise the world of
humanity, having reached the period of maturity,
will accomplish a tremendous upward
progress, and that power, which is the depository
of God in the human realities, that
Universal power like unto the intellectual faculty
of man, will reveal tremendous development.
Therefore, thank ye God that ye have
come into the plane of existence in this radiant
century wherein the Bestowals of God are appearing
from all directions, the Doors of the
Kingdom have been opened unto you and the
summons of God are being raised, and the virtues
of the human world are in the process of
promulgation. The day has come when all
darkness is to be dispelled, and the Sun of
Truth is to shine forth radiantly. This century
may be likened unto the equinoctial in
the annual cycle. For verily, this is the spring
season of God. It is therefore that in the Holy
Books a promise is given concerning a time
when the spring-time of God shall make itself
manifest, and the Jerusalem, the Holy City,
shall descend from Heaven, and that Zion shall
leap forth and dance, and that the Holy Land
shall be submerged in the sea of the Holy
Lights. Just as you observe a tremendous
motion in the time of spring in the material[Page 10]
world, how the vegetable kingdom receives a
new life—a new animus—how the animal kingdom
and the human kingdom are resuscitated
and moved forward, what a circulation takes
place in the blood! How the gentle zephyrs
are set in motion; how flowers are in bloom;
what delightful and temperate air is enjoyed;
how pleasant and delightful become the mountains,
the fields and meadows; likewise this
Bounty of God will endow the world of humanity
with a new motion, new movement. All
the virtues which have been deposited in the
human verities and realities, like unto these
flowers will be revealed from that reality. It
is a day of joy. It is a time of happiness. It
is a period of spiritual progress. I beg of God
that this Divine Spiritual Civilization may have
a tremendous impression and effect on you.
May it make you growing plants. May your
trees bring forth leaves, variegated blossoms;
may they bear the ideal fruits appearing therefrom
in order that the world of humanity, akin
to the growth and development of material
civilization; may it likewise develop spiritually
along the lines of idealism. Just as the intellects
have revealed mysteries of matter and
have brought forth from the invisible nature
her mysteries, may the minds and spirits likewise
come in touch with the verities of God
and the realities of the Kingdom may be made
manifest. Then the world will be the Paradise
of ABHA, and the standard of the Most Great
Peace will be upraised, and the Oneness of the
world of humanity, in all its beauty, glory and
usefulness, become apparent. Therefore, I wish
to pray in your behalf, in your presence.
(While he is praying he wishes your hearts
to be attentive and directed to the Kingdom
of ABHA, so that your hearts may sense the
Benediction of his Amen.)
It is my hope that the supplication which I have offered to the Kingdom of ABHA in your behalf may soon be answered for you, and that its results or effects may be manifest in your hearts and lives.
IN behalf of the officers and members of this Church, I have the honor of welcoming you to Washington. We feel that we are honored by the presence of one who has so faithfully served God and humanity. The Faith of this Church is summed up in two great doctrines: Belief in the Universal Fatherhood of God and in the Universal Brotherhood of Man. Because we believe that God is our father and that we are all His children, we believe also in the immortality of the soul. We believe that Revelation is progressive. We hold with Jesus that when the Spirit of Truth is come He will guide us into all Truth. We look for more Truth in each age and every country. What you have done as a great Leader, as a Servant of God, for Universal Peace, Universal Knowledge, Universal Brotherhood, calls forth our deepest gratitude. After arrangements for this meeting had been made, I received a letter warning me that I should be false to my belief if I held it. That letter quoted Jesus as saying, "All that ever came before Me are thieves and robbers." I do not believe that Jesus ever said it. It is not consistent with what we know of the breadth of His nature. But some of His followers say that all other Leaders are thieves and robbers. Against such narrowness this Church has always stood. We stand today humbly seeking the Spirit of Truth, and we gather here today because we believe that you are one of those who do not count their lives dear unto themselves, but seek only to serve God.*
The creed so well presented by the Minister of this Church, and the institutes so well delineated, are truly praiseworthy and deserving of sanctification and glorification. For these precepts are against the well-rooted prejudices of the day. The prejudices of imitation have hindered the progress of humanity for six thousand years. How many wars have taken place; how many battles have occurred; how much division and discord have been caused by this prejudice! Inasmuch as this century is a century of the Revelation of Reality, praise be to God! the thoughts of men are directed to the welfare of humanity. The mirage of imitations is daily passing away and the Ocean of Truth is daily surging more tumultuously. All the nations now existing have had a Divine Foundation originally, and that foundation is the Truth or Reality. That Reality was meant to be conducive to the unity and accord of mankind, but subsequently that Light of Reality gradually was beclouded. The darkness of superstitions and imitations came and took its
* This Introduction was translated orally into Persian, by Dr. Ameen U. Fareed, after which Abdul-Baha arose and spoke as follows.[Page 11]
place. The world of humanity became fettered, as it were, in that darkness. Day by day enmity was waxing great, until it reached such a pitch that each nation rose against the other in arms. And at one critical moment, were it not for political reasons and political interests, the nations would have fought against each other, doing away with one another. Now it is enough! We must investigate the Truth. We must pass by these superstitions. It is a self-evident truth that all humanity is the creation of God. All are His servants and under His protection. All are the recipients of His Bestowals. God is kind to all His servants. At most it is this, that some are ignorant. They must be educated in order that they may become intelligent. Some are as immature children. They must be helped and aided in order that they may become mature. Some are ill and sick. They must be treated. But the ill—the patient—must not be tested. The child must not be wronged. The ignorant must not be criticized. We must look to some remedy. All the Prophets of God, including Jesus Christ, came for the education of humanity, in order that the immature souls may become mature. In order that the ignorant members of mankind may become the knowing. So that through this education love and amity might be established among mankind. The Prophets have not come to this world to cause discord or enmity. For God has wished well for all His servants, and he who wishes the servants of God ill is against God. He has not emulated the example of God. He has followed the Satanic footprints. The Quality of God is Mercy, and that of Satan is hate. Therefore every man who is merciful and kind to his fellowmen is following God's attribute, and every man who is hating or inimical toward his fellowmen is Satanic. For God is absolute love, even as His Holiness Jesus Christ has declared, and Satan is utter hatred. Therefore wherever you see love, know that there is a manifestation of God's Mercy, and wherever you see hatred or enmity, know that these are the manifestations or the doings of Satan. The Prophets have come to this world with this mission, that human souls may become the expressions of the Merciful. That they might be educated; that they might attain to love and unity and accomplish peace and accord. For in the world of existence the animal is a captive of nature. It acts according to the exigencies of nature. It has no consideration of good or evil. Whatever be the animal's natural inclination, that it pursues. But the Prophets of God have come in order to teach man goodness, so that humanity may not follow its natural instincts but that it may act reasonably according to their judgment. That which is accounted praiseworthy by his reason or intellect, that should he act, though that should be against natural proclivity. And whatever his intellect shall find contrary to the praiseworthy standard, that shall he refuse to act, though it be contrary to his natural trend. Therefore man must follow the Merciful attribute of God. The imperfect members of society, the weak souls in humanity, are following their natural trend. Their lives and doings are in accordance with the natural propensities. They are the captives of physical susceptibilities. They are not in touch or in tune with the Spiritual Bounties. Man is possessed of two aspects. He has a physical side or aspect which is subject to nature, and he has the Merciful aspect or Divine aspect, which is connected with God. That consists of the angelic qualities. And in man if the animal side or the natural side should overcome or subdue the Heavenly and Merciful side, then he is the most degraded of animal beings, and if the Divine side should overcome the animal, then he is verily an angel. The Prophets have come in order that humanity might be educated so that the animal side of man should pass away, and that is the captivity of nature, and the Divine aspect, the Divine side of his nature, may overcome the other. The Divine aspect or the spiritual side consists of the Breaths of the Holy Spirit—of the spiritual aspect. The Second Birth of which Jesus Christ has spoken refers to this Heavenly or Divine side. His Divine side is expressed in the Baptism by the Holy Spirit, and he who is baptized by the Holy Spirit is a veritable manifestation of Mercy to mankind. Then he is most kind to all humanity. He shall entertain no enmity to any people, and he shall shun no nation. He will be kind to all humanity. For the foundations of the Religions of God are one. If we refer to the foundations of the Religions we shall find that we have much ground for agreement. And if we refer to the imitations we will find points of disagreement or division, for imitations differ, but the foundations of Divine Religions are agreed. The foundations of the Religions of[Page 12] God are conducive to unity. Imitations are conducive to dismemberment. Whosoever is inimical to humanity or hates any part of it or disagrees with any member or part, he is following imitations. His Holiness Jesus Christ declares that the sun shines upon the just and the unjust, upon all humanity, and His Holiness Christ was a Mercy to all mankind, for He was the medium of the Bounty of God, and the Bounty of God is transcendental. Just as the revered minister quoted from the words of the Gospel: "I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of Truth, is come, he will guide you into all truth."
And now that century has come when the Spirit of all Truth can reveal these verities to mankind and can proclaim that very Word to man, and can establish the real foundations of Christianity, and save all the peoples and nations from these imitations, and that the basis of discord and the basis of prejudice and animosity may be removed; the foundation of love and amity may be established. All of you must endeavor with heart and life in order that this enmity may disappear entirely from the midst of humanity, and this hate and strife may pass away absolutely. You must listen to the admonition of this Spirit of Truth. You must follow the example or the foot-prints of Jesus Christ. Read the Gospels. His Holiness Jesus Christ was Mercy itself; was Love itself. For He even prayed in behalf of His executioners,—for those who crucified Him. He said, "O Lord, they know not what they do, therefore they do what they do." If they knew what they were doing, they would not have done it. Consider how kind Jesus Christ was. That even on the cross He prayed for His oppressors, and we must likewise follow His example. We must emulate the Prophets of God. We must follow Jesus Christ. We must free ourselves and give up all these imitations, which are the source of darkness in the world. I am going to ask you a question: Did God create us for love or for enmity? Did He create us for peace or for disquietude? Surely He has created us for love, therefore we must act in accordance therewith. Do not listen to anything which is prejudiced. For self-interest prompts men to be thus prejudiced. They are thoughtful of only their own self-interests. They are moving and marching on in darkness. Consider when His Holiness Christ appeared, how many divergent creeds and nations existed! How many religions were extant. How much enmity and strife existed among them. There were the Romans. There were the Greeks; the Assyrian nation; the Egyptian nation. And these were most inimical towards each other. His Holiness, through the Breaths of the Holy Spirit, united them all; established fellowship among them all, so that there remained no trace of strife among them. They were united under His Standard and lived in peace through His Teaching. Now, which is more commendable? Which is preferable: To follow the example of Jesus Christ, or to emulate the Satanic instinct? Therefore let us strive with all our powers so as to unite the East and the West, so that all the nations of the world might be advanced thereby. So that all may follow the Foundations of the Religions of God. All the essentials of the Religions of God are one reality, and that reality is indivisible and is not multiple. It is one. And when we investigate that one reality, find it to be one, then we have a basis for the oneness of the world of mankind. I will pray for you, asking confirmation and aid in your behalf.
Dr. Van Schaick: "Tell Abdul-Baha that we are all stronger and better and richer for his words of wisdom and for his spirit of love."
Abdul-Baha replies that he is greatly pleased with the occasion, with this audience, and especially with the Minister. For he sees evidently that your intentions are good and that your aim is the good pleasure of the Lord. You have all gathered together to pray to the one God, that you may turn to Him in order that you may obtain His favor. Such an audience as this is a source of great happiness to him. Therefore he shall pray for you, heart and soul, asking blessings in your behalf.
SEE how good BAHA'O'LLAH is to us—how great the power of His Word. See from what parts of the world He has brought
*NOTE—Supper: Nine at table; Abdul-Baha served. The party: Abdul-Baha Abbas, Dr. Ameen U. Fareed, Mirza Ali Kuli Khan, Mirza Ali Akbar Khan, Seyad Assad Ullah, Mirza Mahmood, Mirza Ahmad Sohrab, Dr. E. C. Getsinger, Charles Mason Remey, Joseph H. Hannen. Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.[Page 13]
us together, and to what a heavenly table He has caused us to reach, and into whose house He has brought us to live. Who through such love prepares such a table and such a feast, and asks Abdul-Baha to let this entertainment be in His Name! See what a union it has established and the Confirmation of BAHA'O'LLAH between the East and West How his Bounty has embraced all! And how His favors have been perfected for all! When the Mohammedans came and conquered Persia, the Chief of the Zoroastrian High Priests went to drink wine. Wine is unlawful according to the Mohammedan Religion. Whosoever drinks wine is, according to the Mohammedan Law, to be punished by 81 strokes of the whip. As the Chief of the Zoroastrain High Priests did drink wine, the Moslems arrested him, tied, struck and whipped him. The Arabs were looked upon as very low by the Persians, and as His Holiness Mohammed was an Arab, the Persians shunned him very much, that is, the Persians would not even count the Arabs as human beings. But when the High Priest saw such a power coming forth from the Arabs, whom they had always looked upon as being not even human beings, he began to cry out, saying, "O, thou Arabian Mohammed, what hast thou done?" "What hast thou done which has made thy people arrest the Chief, the High Priest of the Zoroastrians because he has committed something that is unlawful in thy Religion?" Thus was the cause overcome which had caused the Zoroastrian High Priest to shun the Mohammedan Religion. For he said, "What a great influence Mohammed is exercising!" Now let us come into the West today, and see how through the Power of the Love of God, BAHA'O'LLAH has exercised such wonderful influence throughout the world! From the remotest parts of Persia, from the remotest parts of the East, the Power of BAHA'O'LLAH has caused men to come to the West, and has brought about such union between the East and the West, that with the utmost love and affection and union and harmony they have been brought to this table in the house of Mr. and Mrs. Parsons! See how the power of BAHA'O'LLAH has brought the East and West together! And Abdul-Baha is standing and waiting upon you! There is neither rod, nor whip, nor blow, nor a sword nor a cannon, but the Power of the Love of God!
(Here Abdul-Baha called in English—"Rice! Rice! Bring rice! Persian Rice!")
This is to be a lesson to the effect that in this world we judge of Movements by nature of their developments. These are certain movements which appear in the world and make a start but then discontinue their growth, and nothing is heard of them. There are other Movements which have a little time of growth, they go ahead for a little time more than the ones first mentioned, but before realizing any mature development they digress and are lost in oblivion. One notes that these two kinds of Causes or Movements are not of any progressive or permanent nature. Yet on the other hand there is another kind of Movement or Cause which starts from a very small beginning, but it progresses with a steady pace. It goes along slowly but steadily, and although its beginning is small, because of the steady nature of its development, that Movement gradually assumes broad dimensions. This kind may be illustrated by calling attention to the Bahai Movement. For instance, when BAHA'O'LLAH was leaving Persia as an exile, with his family, Abdul-Baha and his Father, going from Teheran to Bagdad, did not find a believer on the way, although it was a long distance which they had to cover from Teheran to Bagdad, and there are many towns and villages, but they did not come in contact with any of the Bahais. Very little was known about the Cause in the world then. Then when they reached Bagdad, even in Bagdad there were no believers. There was just one Persian believer who had been taught by BAHA'O'LLAH himself in Persia. Then later on one or two others came along. So you see at the beginning of the Cause of BAHA'O'LLAH it was almost unknown, but it grew because it was a Divine Movement, and developed with the Spiritual Power, until in this day there is no place or town or city, for instance, from the countries of Persia to the countries of America through which one travels without coming into contact with numerous Bahais—without finding Bahai Assemblies and Bahai Spiritual institutions. This shows that a Cause, which although small, has a steady growth, may assume a wonderful development, and become the cause of the progress of the world, and those who attach themselves to it and work for it are working under the auspices of a Cause which would enable them to spread the blessings of progress and[Page 14] excellence throughout the world, whereas, those who work for movements which are of only temporary progress and development, or of no development at all, will realize that they are working for a dead cause, which will not be conducive to their blessedness or to their development.
TODAY I am most happy, for I see here a gathering of the servants of God. I see the white and the colored people together. In the estimation of God there is no distinction of color. All are unicolored. There is one color, and that is the color of Service—servitude to God. Color is not important. The heart is all-important. If the heart be pure, if it be white, no matter what color be the exterior it will have no effect. God does not look at colors and differences of hue, but He looks at the hearts. He whose morals are good and praiseworthy, he is to be preferred. He who is more devoted to the Kingdom is more to be loved. In the realm of genesis the question of color is of the lowest importance. We find in the mineral kingdom variegated objects, and there we find no strife among them. In the vegetable kingdom we find also distinct hues. We find the variegated flowers, but they do not have any strife among them. Nay, rather, the very fact that there is a difference in the colors of the vegetable kingdom lends a charm to the garden. Were all to be of one color, it would be exceedingly unpleasant. But when you enter into a rose garden and you find various flowers of different hues, you indeed have before you a spectacle of charm. And the world of humanity is akin to that garden, and humanity, the various races, are the various flowers of that garden. These various colors are the very means of adornment and decoration for that garden. Likewise, when we observe in the animal kingdom we find there the various colors. Just watch a flock of doves, and see how varied in color they are. But they are in perfect peace, and they dearly love one another. They never look at the difference of color nor do they have a basis of discord therefor. They look at the kind. They know that the kind is one. Very often it happens that a white dove soars together with a black one. Likewise all the
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
animals. They live in the utmost state of peace and accord. They are not separated because of color. Their gaze is extended to the unity of the race and the oneness of the kind. And this is so in the animal kingdom, where we do not expect intelligence or reason. There we do not find this difference or distinction of color. How is it permissible—how is it allowable that in the human kingdom there shall be any consideration of color or any distinction whatever with regard to it? There, in the human kingdom, where there is reason, it is not at all allowable. Especially when we recall that the white and colored have come from the same source. They belong to the same household. In origin they have been one. They have been one in quality. For Adam was one and was not of two colors, and his help-mate, Eve, did not have two colors, and all humanity as far as our sacred history is concerned is traceable to that family. Therefore the origin is one. These distinctions of color have crept in afterward. Therefore today I am exceedingly glad to see some of the white and to see the colored people here gathered together, and I hope the day will come when there shall be no distinction; when they shall live together in the utmost peace and accord and unity and fellowship. But I wish to say one thing, and that is of importance, so that the colored people may also appreciate the white people, and that the whites may be duly kind to the colored, and that is this, that you, the colored population of the United States of America, are not probably fully informed of your brethren in Asia and Africa. Were you to recall the conditions in Africa, you would see that you are most fortunate, for, praise be to God! you are not in a state or position to have any difference between you. There is not much difference in the attainments. But the colored population of Africa still, owing to the lack of opportunity of education, is not worthy even of being your own servants. And let us recall the fact that the great proclamation of liberty, of freedom from slavery, was accomplished in this continent. They went into war for the sake of the colored. They were forfeiting possessions and sacrificing lives therefore in order that the colored might be free from the bondage of the whites, and this has had its tremendous effects upon the sociology of other parts. The colored people of Africa were in a most terrible state of bondage and the European Powers, emulating the American[Page 15] altruism, accomplished a proclamation of universal liberty. So you were the means here of liberating your fellowbeings elsewhere, and this effort on the part of the white people in America should never be lost sight of, and therefore you must be very grateful and must be very kind to the whites here. And the white people in this country should be most happy and pleased and grateful to you, so that both may develop in the degrees of altruism and of humanitarianism. May you be further drawn together with the whites, in order that extraordinary development may be accomplished by you and in order that fellowship may become a reality, a true fact, among you. In short, you must be grateful to the whites, for they were liberators of your people not only in this country, on the continent of America, but elsewhere, in Africa. Were it not for your freedom here, one can see that freedom elsewhere would not have been accomplished, and up to the present day bondage would have been present. But now, praise be to God! the bondage has passed away and the whites and colored are both free from it, and I pray in your behalf that you may develop and advance in the degrees of ethics and morality. That you may achieve such a superlative degree of it that there shall be no name other than one human kind. Just as we apply the term "flock of doves." We do not say the colored doves and the white doves. We say doves. We apply the name horse, for example, to the horse species, so to speak. We do not say colored horses and white horses. No such distinction of color is realizable. We do not have any distinction among the deer or gazelles. There is no such name as white or colored deer. And my hope is this, that we may advance to such a degree, and this can be accomplished through love and fellowship.
Therefore, strive yourselves and also put forth efforts toward the accomplishment of this fellowship, so that the greatest bond may be achieved, and this cannot be done without effort on your part, namely, expressions of gratefulness and expressions of kindliness and altruism on the part of the other. Each one should endeavor to develop and assist the other. They must endeavor to help you in your advancement. They must assist in your development. And this is feasible only from your joining heartily and being inclined toward this advancement. This will be conducive to love and unity and you will be the means of bringing about real unity among mankind. For the colored and the whites should accomplish this unity, then the world's peace and accord will be assured. Then racial prejudice, national prejudice, patriotism of the limited sort and religious bias will remain no longer. I am very pleased to see you at this gathering, white and dark, and I praise God that I have had the pleasure of being here where the two are gathered together and where they are loving each other. And this I can see is the means of the glory of humanity. This is the means of the good pleasure of God. This is the means of the eternal bliss in the Kingdom of God. Therefore I pray in your behalf that you may attain to the fullest degree of love, and that the day may come when all differences shall cease.
TODAY from morning until this moment, I have been speaking. From dawn even until now. Yet because of loving fellowship and a desire to be kind, I am here to speak again. I will speak here very briefly. In these last few days a terrible event took place in the world. An event sad in nature indeed, saddening every heart. All the spirits are affected by it sadly. I refer to the Titanic disaster. For a number of our fellow human beings were drowned. A number of beautiful souls there were submerged. Therefore, it is indeed regrettable. But let us realize that everything which occurs in life is due to some wisdom. Nothing happens without some reason. There is a mystery connected with it. But whatever that be, it was a very sad occurrence, for it brought tears to many eyes, and it caused a sad tumult in many souls. I was greatly affected by the disaster. There were some who were on the Cedric with us as far as Naples, and who left and transferred to the other ship, and whenever I think of them I am very sad indeed. But when I consider another aspect of it, that the worlds of God are numerous, just as His Holiness Christ has stated, that "In my Father's House are many mansions," though they were deprived of this existence, of this life, they have opportunities in other mansions. They were deprived of the temporary life, and they were transferred to the eternal. Though they had to leave this material, yet
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.[Page 16]
they were ushered into the spiritual life. Though they had to forego the so-called comfort of this life, they were to enjoy a comfort far more real. For they hastened to the Kingdom of God. And it is our duty to think of them in our prayers and supplications, that they may draw nearer and nearer to the Source. For the Mercy of God is infinite. This world may be likened to the matrix of the mother, whereas the Realm of the Kingdom may be likened to the spacious outer world. When the infant is born into this world from the matrix, it finds it very difficult at first. It cries and does not wish to separate from the limited place. It imagines that life is confined to that limited space. Therefore it leaves that place reluctantly. But nature forces it into this world. But having come into this world, it finds that it has left a dark space behind and has been ushered into a world of radiance. From the gloomy and dingy place it has been transferred to a most spacious and delightful place. Its nutriment was first that of blood, but here it finds delicious food to enjoy. It finds here a delightful place to live, the beautiful mountains, the delightful meadows, the green prairies, the pleasant fountains and springs, the wonderful stars and delightful atmosphere in which to dwell, and then it praises God for having been rescued from the matrix realm and for entering into this spacious place. Now, this analogy may he carried out in relation to this world and the life hereafter, that this in comparison with the other is similar to the matrix and this life. At first it is very difficult to welcome death. But when man is transferred to the other state, then he is very grateful. For he has been released from the limited and is to enjoy the liberties of the unlimited. He is liberated from a world of sorrow, grief and trials, and he is to enjoy a world of bliss and joy. The phenomenal world he leaves behind in order that he may have the opportunities of the ideal and spiritual. And those souls, although they have left this span of life, this world, yet they have hastened to a world superior to this. They have soared away from the world of darkness and are now in the realm of light. And these considerations are the only ones which can comfort souls here. Furthermore, there are some deeper reasons for events. There are certain incidents in life which are to teach men certain lessons. We are living in a day when so many people rely wholly or solely on matter. They imagine that the size of a great ship, that the thoroughness of the machinery or the skill of a captain will ensure the safety of a vessel. These things take place sometimes that men may know that there is a Protector, and that is God. If God protects man, if it be His will, a little ship sometimes escapes death, but if he shall rely solely on a ship, though it be the greatest, biggest ship, though it may be well built, though the captain be the best captain, yet in a danger such as was present on the ocean it may not survive or escape, so that the people of the world may know that they must turn to the One who is the Protector. So that souls may rely upon the preservation of God, and that they may know that He is the real Keeper. These events do sometimes occur for such reasons as those stated. They take place in order that man's faith may increase. Therefore, though we must feel sad and disheartened, yet we must supplicate God to turn our hearts to the Kingdom of God and ask for them in His infinite Mercy. So that now although they have been deprived of this life, they may enjoy the Supreme Mansions of the Kingdom.
But let no one imagine that these words should load men to think that they must not be thorough in their undertakings. God has endowed man with intelligence, so that he may use his intelligence. Therefore he must supply himself with all that science can offer. He must be most deliberate and most careful. He must be ever thorough in his undertakings. He must build a thing well. Build the best ship that his ingenuity can lead him to, and employ the most skilled captain, but with all that let him rely upon God. Let him consider God as the one Keeper. If God shall protect, nothing can affect man's safety, and if it be not His will, then no matter how many shall be supplied, it will be of no avail. Therefore I shall conclude with these few remarks, which I hope you will remember. Tomorrow afternoon I hope to do better for you. I am very tired today, therefore please excuse me for this afternoon. I am quite fatigued.
AS I stand here tonight and look at this audience, I am reminded curiously of a bunch of violets, variegated in hues, dark
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.[Page 17]
and light, all bunched together in a fragrant and beautiful bouquet. This is an indication of the fact that the United States Government is a just government. For I see the colored and the white seated together in one audience, with perfect amity. The hearts are united. It is this just government which makes such a meeting as this possible. You must thank God for enjoying such a government, a just government, thinking of the development and security of all of you, which deals with equity towards all, dealing from the standpoint of a father; and in the human world there is no greater blessing. This evening I wish to speak of scientific subjects, because this is a literary or scientific society.
The virtues of humanity are numerous, but science is the most noble of all these virtues. All the distinctions which man enjoys above and beyond the animal status is due to science. Science is a bestowal of God. It is not material; it is Divine. Science is an effulgence of the Sun of Reality. Science is the cause of man's discovering the verities of things. Science is the means of man's finding a pathway to God. All the faculties of man, the powers of man, are human in origin, are the results of the products of nature, except the human intellect, which is supernatural. Science and the intellect or intelligence are the discoverers of all things. Science is capable of making past ages the present ones, or uniting them all. The events of past nations and by-gone days science can present to you or expose before your gaze today. All the discoveries of by-gone days science can confer, that is to say, the results or inferences science can confer upon man today. It is the discovery of the discoveries of the ancient days. The scientific power is a power which can discover the mysteries of the future. Through the intellectual rules or logical inferences it can deduct things which will happen in the future. Science is the first emanation from God towards man. All the created beings comprehend material perfections. But the virtue of science, scientific acquisition, is a specialty of man. All other existing beings or forms of life are deprived of this attainment. This love of reality God has deposited or created within man. Every nation amongst the nations, when they develop in the various degrees of science duly, so will the happiness of such nations increase. Day by day they will become more distinguished. Day by day they will be the means of producing greater means for the comfort or convenience of the people. All blessings are Divine in origin, but they cannot be compared with science, for science is an eternal bliss. Man is ever tasting its delicious bliss. But every other blessing is temporary. Science is a blessing which man does not have to give up, but if he should exercise sovereignty, perchance a day may come when he has to forego sovereignty. But science is a blessing, an attainment that no man can usurp or take away from the possessor. In short, it is verily an eternal blessing bestowed upon man. Therefore, you must put forward the greatest and most earnest effort towards the acquisition of sciences and arts. The more you obtain scientific information, the more you attain to the development of arts, the greater will be your standard. The scientific man is perceiving, whereas he who is ignorant or the opposite of scientific, is blind. The scientific man is attentive. The man who is unscientific is deaf. A scientific man may be the representative of all humanity. For through scientific attainments, through the inductive method of investigation, he can know all that exists or all that pertains to humanity. Through the same inductive reasoning, he can find out all that occurs and happens to humanity. He can obtain the information in regard to the consequences of the human body-politic. In brief, science may be likened to a mirror, wherein the infinite forms and images of things can be revealed or reflected. Therefore, endeavor in the field of science so that day by day you may advance. Science is the very foundation of all development. No nation has developed or can develop without a scientific basis. All the progress that you observe in human society, is verily due to science. We stated before that science is a blessing supernatural. All the other blessings of God are within the boundary of nature. But science is beyond that boundary, and this is the proof: All the existent beings which we observe all around us are captives of nature. All the stars and all the infinite planets which are swinging through unlimited space above, are captives of nature. All the earthly forms of life, such as the mineral, the vegetable and the animal, are captives or subjects of nature, except man. Man through science is a breaker of nature. Man according to the natural exigencies and natural properties is an earthly form of life. He is not an animate form of life in[Page 18] the air. He is not a bird. He is not avian, but through science he soars in the air in the aeroplane. Science thus enables him to break natural law. Through the power of science he sails over the sea. Hence there is an explosion of natural law. Man is not a fish of the sea, yet he goes sub-marine. He breaks a natural law. All the products of sciences and arts that we see were once mysteries of nature. Even electricity, which is before us. But man, breaking the natural laws and rules, takes out of the plane of the mysterious that instrument of nature, and reveals them on the plane of the visible. There are many examples, but brevity is to be observed, that man is capable of breaking natural laws. Man, as it were, takes the sword from nature's hand, and with the same scepter does he go for nature itself. Nature is devoid of the crown of human faculties and verities. Man is possessed of conscious intelligence, whereof nature is minus. This is an established fact among the philosophers. Man has volition, whereas nature is minus volition. Man has memory. Nature has no memory. Man can discover the mysteries latent in nature, whereas nature itself cannot be conscious of the mysteries within itself. Man is progressive. Nature is not. It is stationary. It has neither the power of being progressive nor retrogressive. Man is possessed of certain ideal virtues, for example, science, volition,—among them faith; among them confession or acknowledgment of God; among them volitional acts of philosophy, while nature is devoid of these. Therefore, the ideal faculties of man, namely, those mentioned, and, for example, the scientific capacity of acquisition, are beyond the natural ken. This is the power whereby man is made distinguished and differentiated from all other forms of life. This is the bestowal of the Divine Idealism, which is a crown adorning human heads. With such a Divine bestowal which God has bestowed upon man, namely, a power which is beyond nature,—alas! It is most amazing to state that materialists consider themselves within the natural bound and captives of nature, whereas God has bestowed upon man certain virtues and certain faculties whereby he is most distinguished. He has given him the ideal power. Nature is dispossessed of it. Therefore we must all thank God for having endowed us with such a bestowal. Such a power as He gave us! Such a crown as he placed upon our heads! And we should expend these bestowals, these bounties, in our efforts towards the unification of the human race. Let us expend this power in the oneness of the world of humanity. Let us confer these virtues upon efforts directed to the unification of the white and the colored. Let us devote this science to the unification and the establishment of amity among all the parts and parcels of humanity, so! If all the trees were to bear the same red, under the protection or providence of God, may hold each other's hands and become as one nation, as one kind, as one ocean, and, as it were, that we may be to that ocean as the waves are to the sea. Although the shapes and forms of these waves differ, yet they are waves of the same sea. Although these flowers are variegated, yet they are flowers of the one garden. Although they are different trees, yet they are the trees of the same orchard. All are nurtured and brought up by the same bounty, by the same rain. All are trained by the heat and light of the same sun. All these trees are refreshed or exhilarated by the same breezes, that they may bear various fruits. It is better that it should be so. If all the trees were to bear the same fruit, it would not be delicious. When we have variegated and different fruits, it is most enjoyable, and it is a means of man's enjoyment and not his monotony. And now as I look into your faces, I am reminded of trees of various colors and various shapes, bearing different luscious fruits. All are delicious, and the fragrance of all is delightful. The complexion of all is beautiful. The delight and spirituality of all are most desirable, and this is not but through the favor of God, and it is a source of thankfulness. Now, praise be to God! you are living on one of the greatest continents of the world, and enjoying the perfect liberty, enjoying perfect security and peace. There is no cause of sorrow left. Every means of enjoyment is at hand. For in the human world there is no greater blessing than liberty. You do not know. I, who have been for forty years a prisoner, do know. I do know the value of liberty. For you have been and are in liberty and freedom and you have no fear of anybody. Is there any greater blessing than this? Freedom or liberty and security! These are the great bestowals of God. Therefore, praise ye God!
I am going to pray in your behalf.[Page 19]
RECEPTION, STUDIO HALL, WEDNESDAY,
APRIL 24, 1912.*WHAT a wonderful meeting this is! What a wonderful meeting this is! These are the children of the Kingdom.
(After a song by Miss McFall, accompanied by Mr. Mayo:)
Truly I say this song was very delightful. Also this lady sang very beautifully; the accompanist played the song very effectively. Both of them demonstrated the most efficient art. Whether in melody or in words, the song was very beautiful.
The art of music is Divine and effective. It is the food of the spirit and the soul. The spirit of man is exhilarated through the notes and charms of music. Especially it has a wonderful sway and effect over the hearts of children. For their souls are pure—as their hearts are very pure the music will display in their hearts great effect. Music will become the cause of the expression of the latent talents endowed in their hearts. You must exert yourselves so that you may teach the children the art of music; so that they may sing with greatest effect. It is incumbent upon each child to know something of the art of music. For unless he is acquainted with the art of music, he cannot enjoy the art of singing and melody. Likewise it is necessary that the schools teach the art of music to the pupils, so that they may enjoy life more thoroughly. So that their souls and hearts may become vivified and exhilarated. Today illumined and spiritual children are gathered in this meeting. There are children of the Kingdom. The Kingdom of God is for these souls. For they are near to the Kingdom. They have pure hearts. They have spiritual faces. The effect of the teachings is manifest in their hearts, for their hearts are very pure. That is why His Highness Christ has addressed the world saying: "Be like unto the children." That is, men must become pure in heart. The teachings must have great effect. Spiritual souls; tender souls! The hearts of all the children are pure. Of the utmost purity! It has no dust. But this is on account of weakness, not on account of any strength. As it is in the early period of childhood their hearts are pure. They cannot display any great intelligence. They have not hypocrisy, nor
*Translated by Mirza Ali Kuli Khan and taken stenographically by Joseph H. Hannen.
stratagem. This is on account of the weakness. But the man becomes pure through the power of strength. Through the power of intelligence and understanding, he becomes simple—through the great power of reason. He becomes sincere through the great power of intelligence, not through the power of weakness. When man attains to the great state of perfection, he will receive these qualities; his heart becomes pure, his spirit becomes enlightened, his soul becomes tender, and this through the great strength. This is the difference between the prefect man and the child. Both have the great, simple underlying qualities. But the child through the power of weakness and the man through the power of strength. I pray in behalf of these children and beg confirmation and assistance in their behalf from, the Kingdom of ABHA, so that each of these children may be trained under the shadow of the Protection of God; each one may become like an ignited candle in the world of humanity; each one may become like a tender and green plant in the rose garden of ABHA; that these children may be so trained and so educated that they give life to the world of humanity; that they may receive insight; that they may bestow hearing to the people of the world; that they may plant the life eternal, and that they may be accepted in the Threshold of God; that they may become so characterized, with such virtues and such perfections and such qualities, that their mothers will be proud; that their fathers become well pleased; that their relatives may become hopeful. This is my hope. I give you my advice, and it is this: You must train these children—you must give them Divine Exhortations. From their childhood you must put in their hearts the Love of God, so that they may become the manifestors of the fear of God; so they may have the fear of the Divine, and that they may become hopeful in the bestowals of God; so that day by day they may become free from the imperfections of humanity and acquire the perfections of the world of man. The life of man is useful if he acquires the perfections of man. If he becomes the center of the imperfections of the world of humanity, death is better than life. Non-existence is better than existence. Therefore make ye an effort so that these children may be trained and educated and that each of them may become perfect in the world of humanity.
Now there is another meeting, so that I[Page 20] must go. I am very much pleased with these children. These are all my children. Know ye the value of these children, for they are my children!
AND MRS. PARSONS, 5 P. M., WEDNESDAY,
APRIL 24, 1912.*YOU are most welcome this afternoon—very welcome. I am ever happy to see you. I ask God that meeting me may be productive of results; that it may not be like ordinary meetings. For everyone who is interested in public affairs, who meets people in groups, has some interest; but, praise be to God! I have no personal interests. I have an interest of the Kingdom. I have a sincere intention. I have perfect love for you. Therefore I have traveled this long distance. I hope that these associations and gatherings may be productive of great results, and there is no greater result than the love of God. There is no greater result than the bonds of the Kingdom. There is no greater result than the attainment of the good pleasure of the Lord. Therefore I hope that your hearts may be directed to the Kingdom of God; that your intentions may be sincere; that your undertakings may be directed towards general philanthropy; that you may not consider your own; that you may not be thoughtful of your own welfare. Nay, that all your intents and purposes be the welfare of humanity. That you may sacrifice yourselves in the path of the world of humanity. Just as His Holiness Jesus Christ forfeited His life for humanity, may you likewise sacrifice yourselves for the world of humanity. Just as His Holiness BAHA'O'LLAH bore the great ordeals and difficulties for fifty years for you, may you also for the love of the general stock bear all difficulties, and withstand the greatest catastrophes. But that you may bear these catastrophes in the path of humanity most willingly and joyously. For every night is followed by a day, and every day has a night. Every spring has an autumn and every autumn has its spring. The days of the Manifestations of God may be likened to the spring season. For example, the appearance of His Holiness Christ was a divine Spring-time. Therefore it caused a great commotion or movement in the world of humanity. The Sun of Reality dawned; the Cloud of Mercy poured down its rain; the
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
Zephyrs of Providence moved; the world became a new world; the world of humanity obtained an extraordinary radiance; the souls were educated; the minds were developed; the intelligences became acute, and, as it were, the world of humanity, like unto the spring season, attained a new freshness of the spirit. But gradually, little by little, that spring was followed by the autumn. The teachings of His Holiness Christ were forgotten. The Christ-bounties ceased. The Divine Morals were forgotten. That day ended in a night. The people became negligent. The minds became weakened, until it reached such condition that material science gained the upper hand. The knowledges or sciences of the Kingdom were forgotten, the Mysteries of God became quite latent, and of the Bounties of His Holiness Christ no trace remained. All people were enmeshed in superstition and imitation. Of the World of Reality no sign was left behind. Hence strife and discord became rampant, and that culminated in war and bloodshed. The hearts were disunited. Various denominations came into being, or various sects and various creeds came into the arenas, and the world of humanity, as it were, was engulfed in darkness. Strife and warfare took such a turn that the very constitution of humanity trembled. At such a time as this, His Holiness, BAHA'O'LLAH dawned from Persia and he reformed or caused to reappear the same fundamentals and very realities of the Christ Teachings. He endured the greatest difficulties. He saw the severest ordeals. Praise be to God! that the teachings of God, the Light of Reality dawned once again, and it is daily developing. The lights are daily shining more gloriously. The Cloud of Mercy is causing a downpour. The Sun of Reality is ever shining. Therefore, we are once more made hopeful that the same Spring may pitch its tent hither; that these endless bestowals may appear once more; and that is made feasible through your efforts, through your sincerity. If you, with a Divine Power, Heavenly Bounty, sincerity of the Kingdom, merciful heart and a decisive intention, stand up, it is certain that the world of humanity will become entirely illumined; the morals of humanity will become merciful; the foundations of the Most Great Peace will be laid; the oneness of the realm of man will become a reality. This is the great bestowal I wish for you, and I pray and supplicate the Threshold of God, imploring in your behalf:[Page 21]
O Thou Merciful God! O Thou Mighty and Powerful! O Thou Most Kind Father! These servants have gathered together to turn to Thee; are supplicating to Thy Threshold, desiring Thy Endless Bounties from Thy great assurance. They have no purpose save Thy good pleasure. They have no intention save service to the world of humanity. O, God, make this assemblage radiant! Make the hearts merciful. Confer the Bounties of the Holy Spirit. Endow them with a power from Heaven. Bless them with minds heavenly. Give them a great might. So that with all sincerity and all humility may they turn to Thy Kingdom and become occupied with the service of the world of humanity. May each one become a radiant candle. May each one become a bright star. May each one become beautiful in color and fragrant in the Kingdom of God. O, Kind Father, confer Thy Blessings! Consider not our shortcomings. Shelter us under Thy Protection. Consider not our sins. Treat us with Thy Mercy. We are weak; thou art mighty. We are poor; Thou art rich. We are sick; Thou art the physician. We are indigent; Thou art most lenient, O God! Endow us with Thy Providence. Thou art the Powerful. Thou art the Giver and Thou art the Beneficent!
THIS evening is very good. This evening is in reality very good. When a man looks at a meeting like this, he is reminded of the gathering together of pearls and rubies, diamonds and sapphires put together. How beautiful! How delightful! It is most beautiful. It is a source of joy. Whatsoever is conducive to the unity of the world of men, is most acceptable and most praiseworthy. And whatsoever is the cause of discord in the world of humanity is saddening. Consider what unity and accord mean.
I wish to speak of a subject to you. A subject of philosophic type. Hence I invite your closest attention for its consideration. You have heard of existence and non-existence, life and death. Existence is an expression of composition and combination. Non-existence is an expression of division. Observe any of the expressions of genesis. You will find
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
out that all created beings are the result of composition. These elements have appeared in endless shapes and infinite forms. Every compound has become a being. Every form of affinity has become an object. For example, we have in the human organism simply an aggregation of cellular elements. We have in the tree an aggregate of plant cells. We find in the animal organism simply an aggregation of animal elements or cells. Hence it is proved that existence or the expression of being is naught else but an aggregate presentation of cellular elements, and death or non-existence signifies simply decomposition or division and disintegration. When elements have come together in a composite state we have as a result the human organism. When these elements separate, man is dead. Consequently it is a self-evident statement that life is simply a composition and that death is naught but decomposition. Let me repeat: Certain cellular elements came together, a unity was the result and out of that unity we have the tree formation. Life was conferred thereby. When these elements separate decomposition takes place, they disintegrate, then we have what?—the spectacle of death. Therefore it is proved that fellowship, which is an expression of composition, is conducive to life, whereas discord, which is an expression of decomposition, is indicative of death or non-existence. Therefore the body politic, the more it shall be cohesive, the greater will be the life element. The greater discord the more quickly will decomposition set in. Ferocious animals have no fellowship. They live solitary. Even vultures or vulturous birds are solitary; there is no fellowship in their kind. But domestic animals live in the state of utmost accord and fellowship. Look at a flock of sheep. How sociable they are. Black and white, they live together without any discord. The blessed birds of various hues soar together. There is not a trace of enmity and discord among them, though the colors may be different. Therefore we must endeavor in order that the world of humanity may unite all the individual members thereof. May the colored people be like sapphires and rubies, and the white be as diamonds and pearls; and their mixture, their unity will lend a charm to the composite. How delightful a spectacle it would be if there would be a real unity among them! How conducive to rest! How conducive to confidence! How conducive to happiness, if these were[Page 22] united in fellowship and accord. All the Prophets were sent on this mission, that fellowship may be created among mankind; that these separated sheep may again flock together. For when the sheep separate and are in discord, they are exposed to danger, but when they are in a flock and are under the protection of the real shepherd, they are protected from all dangers. The wolf will have no way there. The ferocious animals will not attack, but if the sheep be separated, scattered, then they are exposed to danger. Every ferocious animal can attack them.
And now the American nation, be it colored or white, if they unite and be in accord, the Lights of the Oneness of Humanity will shine. Eternal glory and bliss will dawn. Divine Spirituality will encompass. The Divine Favors will descend. And under the leadership or training of the Real Shepherd, who is God, all these sheep will be preserved and protected. And in the pasturage of happiness will they graze and will attain to that which is the goal of life. This is the benefit of unity. This is the result of love. This is the sign of the Most Great Peace. This is the Star of the Oneness of Humanity. Consider how blessed it is.
I pray for you and ask God's Confirmation and aid in your behalf.
Society, at the Home of Mr. and Mrs.
Parsons, 10:30 A. M., April 25,1912.*THE greatest human power in the realm of existence is the spirit. The spirit is the Divine Breath which resuscitates, animates objects. The spirit, however, is of different kinds. There is the vegetable animus or spirit. That is the spirit augmentative to be found in the plants, in the trees, and all the properties of the vegetable kingdom whereby things grow and develop. But this spirit is unconscious of the higher kingdom, namely the animal kingdom. Secondly there is the animal spirit, and its distinctive virtue is sensation, the five senses. It sees, hears, tastes, smells and feels. But of the human kingdom it is unaware. It is not in touch with the realm of the intellect. It is not in touch nor is it informed of the ideal powers of man. From the visibilities it cannot draw conclusions of the invisibilities. For example, the human mind, from the visible or known premises,
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
draws conclusions of the invisible or unknown; for instance, the remarkable episode of Columbus, who from the visible and known premises drew conclusions of the unknown, so to speak, as America was an unknown country—continent. That the animal cannot do. In other words, the animal cannot draw invisible conclusions, or conclusions of the invisible, from the visible premises. This is a distinctive attribute of the human soul or spirit. The animal spirit cannot discover the mysteries of things. It is a captive of the sensibilities. For example, it cannot grasp the fact that the sun is stationary and that the earth revolves around it. Likewise, the human spirit cannot grasp the fact that there is a power supernatural beyond the human nature. For it is a captive of the tangible forces of life. It cannot look beyond that boundary.
There is, however, another spirit which may be named as the Divine Spirit. That is the Spirit to which Jesus Christ refers, that man must be born thereof, must be baptized thereby. The other souls who are deprived of that Spirit are accounted as dead, though they are possessed of the human spirit, but His Holiness Jesus Christ has pronounced them dead, for they have no portion of the Divine Spirit. He says: "Let the dead bury their dead." Then He declares in another instance: "He who is born of the Spirit is Spirit, he who is born of the flesh is flesh." That is to say, these souls are alive with the ordinary animus, but they are deprived of this particular Spirit. They have not taken a portion of the Divine Spirit. He who is a partner in that Divine Spirit is verily living! In short: This human spirit from the Sun of Truth, from the Reality of Divinity, has a spontaneous emanation and not simply a revelation or a manifestation. It is like the ray of the sun. From the sun it has emanated. It does not mean that the sun has become divisible—a part of the sun has come out. This plant here has had a manifest rising, so to speak, an unfoldment from the seed. The seed, you can see, has unfolded a manifestation, and the result is this plant. Every leaf of this plant is a part of that seed. But the Reality of Divinity is indivisible, and each individual of the human kind is not a part of of it. Nay, rather, the realities of men are emanations of that reality. Just as the flame or the heat and the light of the sun are the effulgence of the sun. Therefore existence has emanated from the Reality of Divinity[Page 23] and has become manifest in the human entities or realities with effulgences. This ray and this heat are permanent. There is no cessation. It is eternal. As long as the sun exists, the heat and light will exist. As long as eternality is a property of Divinity, this emanation is everlasting. There is no cessation thereof. The more the world of humanity develops, the effulgences or emanations of divinity will become more revealed. Just as when the stone becomes crystallized, polished and crystalline, like a mirror, for instance, it can reveal the glory of the sun more clearly and gloriously. The purpose, the mission of the Prophets and the descent of the Books and the Manifestation of the Divine Teachers and the Divine Philosophy are intended that the human realities may become trained, may become more clear, so that they may become like a mirror in order that the Sun of Reality with its light and heat be reflected. This is the purpose. Therefore I hope that you, whether in the East or in the West, may strive with heart and soul in order that the world of humanity, day by day, may become glorified, day by day may become more spiritual, and day by day may become more sanctified. That it may be like the mirror wherein the lights of the Sun of Reality may gloriously be revealed. This is worthy of the world of humanity! This is the great progress for humanity! This is the great Bestowal! Otherwise, simply developing along material lines, man does not become perfect. At most it is this, that the material aspect of man, his natural or material conditions become more orderly, but he is still deprived of the Spiritual or Divine Bestowal. He is then like a body without an animus or spirit. He is like a lamp without the light. He is like the eye without seeing. He is like the ear without hearing. He is like the mind without perceiving. He is like the intellect without reasonableness. Man has two powers; has two aspects. One is connected with the material world. That can develop and advance along material lines. He has also a spiritual side, which can only advance through spiritual means. These to man are like two wings, and these two wings or forces must be developed, for the bird can fly with two wings. With one wing a bird cannot soar. Now, praise be to God! material advancement has been considerable. But there is need of spiritual advancement. We must strive, be restless, teach, promulgate such forces and be restless until they take possession of man, making of him a noble and advanced creature. For the human body is accidental. It is of no importance. The day will come when that shall die. But the human spirit is essential and therefore eternal. It is a Divine Bounty. It is the Effulgence of the Sun of Reality. This must be given due importance more than the bodily matter. And I pray for you and am very pleased at having met you. You have come here to see me. You have come to visit me, and I am most grateful for this visit. I shall ask confirmation and aid for you from God, that you may be aided in serving well the world of humanity.
MY message is this: That today the greatest need of the world of humanity is for the discontinuance of the existent misunderstandings among nations, and that can be brought about through the unity of language. Unless the unity of languages is realized, the most great peace and the unity of the human world, in a binding manner, cannot be organized and established; because the function of language is to portray the mysteries and secrets of the human hearts. The heart is like a box and the language is like the key. We can open the box only through the key, and observe the gems contained in that box. Therefore, this question of an auxiliary international language has the utmost importance. We can be trained and educated internationally through this language. We can acquire the evidence of past history and ages through language. The spread of the known facts of the human world depends upon language. The explanation of Divine Teachings can only be brought about through a language. As long as the diversity of languages and the lack of human comprehension of the languages of each other's nationalities continue, these glorious aims cannot be realized. Therefore, the very first service to the world of man is to establish this auxiliary international language. It will become the cause of the tranquillity of the commonwealth of man. It will become the cause of the spread of sciences and arts among the nations of the world. It will be the means of the progress and development of all the races. Therefore we must with all
*Translated by Mirza Ahmad Sohrab and dictated to Joseph H. Hannen.[Page 24]
our powers make an effort so that we may establish this international auxiliary language among the nations and races of the world. I hope from the Bounties of God that this language may become perfected and that from among various nations of the world intelligent men may be selected and organize an International Congress, and that that Congress may make its chief aim to promote this international language.
THE BAHAI PUBLISHING SOCIETY has just issued a handsome new edition of the
taken at Acca, Haifa,
Mt. Carmel, Syria,and other places in the Holy Land, some years ago.
These excellent color plates show the scenes surrounding the the life of Baha'o'llah and the early followers who went into exile with Him during His imprisonment. This edition also contains an artistic duo-tone portrait of Abdul-Baha. There are only a limited number of these Albums. The special plates from which these beautiful views were reproduced could not be preserved and when this edition is exhausted no more can be secured. Those desiring copies should order at once.
Price$1.25BOUND IN ELEGANT CLOTH COVERS WITH GOLD LETTERS |
[Page 25]
PAGE 1
Vol. III
No. 19
—PERSIAN TEXT—
—PERSIAN TEXT—
Given at Chicago, Ill., April 30th to May 5th, 1912.
Reported from Oral Translations of Dr. Ameen U. Fareed.PUBLIC MEETING, CONCLUDING THE BAHAI TEMPLE UNITY CONVENTION, DRILL HALL, МАSONIC ТEMPLE, СHICAGO, ТUESDAY, АPRIL 30, 1912.*
AMONG the institutes of the Holy Books is that of the foundation of Holy Edifices. That is to say, an edifice is to be built in order that humanity might find therein a place of meeting, and this is to be conducive to unity and fellowship amongst them. The real Temple is the very Law of God, for to that all humanity must resort, and that is the Center of Unity for all mankind. That is the collective center. That is the cause of accord and unity of the hearts. That is the cause of solidarity of the human race. That is the source of the life eternal. Temples are the symbols of that uniting force, in order that when the people gather there in a given edifice of God, in the house and Temple of God, they may recall the fact that the law has been revealed for them and that that law is to unite them. That just as this edifice was founded for the unification of mankind, the law preceding and creating this Temple was issued therefor. His Holiness Jesus Christ, addressing Peter, said: "Thou are the Rock, and upon this Rock will I build my church." This utterance of His Holiness was indicative of the faith of Peter. Namely that—This faith of thine, O Peter! is the very cause of uniting the various nations and summoning them to unite, and shall be the bond uniting the hearts. It shall be a cause of uniting the world of humanity. In brief, the purpose of places of worship and edifices for adoration is simply that of unity, in order that various nations, divergent races, varying souls, may gather there and among them amity, love and accord may be realized. The original purpose is this. That is why His Holiness BAHA'O'LLAH has commanded that a place be
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
built for all the religionists of the world; that all religions and races and sects may gather together; that the Oneness of the human world may be proclaimed; that all the human race is the servant of God, and that all are submerged in the Ocean of God's Mercy. The world of existence may be likened to this place. It is the Mashrak-el-Azkar. Just as the external world is a place where various peoples of different hues and colors, of various faiths and denominations, meet; just as they are submerged in the same Sea of Favors; likewise all may meet under the dome of the Mashrak-el-Azkar and adore the One God in the same spirit of truth, for the ages of darkness have passed away and the century of light has arrived. The imaginary prejudices are in the process of dispersion and the Light of Unity is shining. The difference which exists among the nations and the peoples is soon to pass away, and the fundamentals of the Divine Religions, which are no other than the solidarity and the oneness of the human race, are to be established. For six thousand years the human race has been at war. It is enough! Now let them, for a time at least, consort in amity. They entertained enmity formerly, Let them for a period exercise love. For six thousand years have they negated each other. Each nation considering the other as infidel. It is sufficient! We must all know that we are the servants of One God; that we are turning to One God; that we have one Kind Father; that we have one Divine Law; that we have one Reality; that we have one Desire. Thus may we live in the utmost of amity and love together, and for this love, for this amity, the Favors and Bounties of God shall surround us; the world of humanity will be reformed; the human kind will find a new life, eternal light shall shine; merciful and Heavenly morals shall become manifested. The Divine policies shall rule, for the Divine policy is the oneness of the human world.[Page wt-4] God is kind to all. He considers all as His servants. He does not exclude anybody, and the policy of God is the correct and just policy. No matter how complete human policy and foresight be, it is imperfect. If we do not emulate the policy of God, or if we refuse to follow His dictates, that will be a presumptive evidence of our saying, as it were, that we know better than God; that we are knowing and wise, whereas God is ignorant; that we are sagacious, and God is not. God forbid! We seek shelter in God's Mercy therefor! No matter how far the human intelligence shall advance, it is still as a drop, whereas the Divine Omniscience is the very Ocean. And now is it just for us to say that a drop is imbued or endowed with qualities wherewith the ocean itself is minus or not endowed? To say that the policy of the atom or the drop is greater and superior to that of the Ocean? There is no greater ignorance than this! At most it is this: That there are some people who are as children. They are ignorant, and with the utmost love are we to educate them in order that they may become wise. They are sick; they are ill. We must tenderly care for them and treat them until they become well. Their morals are unpraiseworthy. We must train them in order that they may become imbued with morals commendable. Otherwise we are all the servants of One God, and we are beneath the Protection and Providence of One God. These are the Institutes of God and the Foundations of the Mashrak-el-Azkar, or His Temple. The outer edifice is a symbol of the inner. May the people be admonished thereby I pray in your behalf, that your hearts may be enlightened with the Light of the Love of God; that your minds may develop daily; that your spirits may be set aglow with the fire of His Glad-Tidings; until the Divine Foundations in the human world may become promulgated. And the first of these institutes is the Oneness of the Human World and Love among all mankind, and secondly is the Most Great Peace. Praise be to God, this American Democracy presents capacity, showing forth their readiness to become the flag-bearer of the Most Great Peace. May they be the hosts of the oneness of humanity. May they serve the Threshold of God and spread that which is the good pleasure of God!
O Thou Kind Lord! This gathering is turning to Thee. The hearts are radiant through Thy love. The thoughts and the spirits are exhilarated through Thy Glad-Tidings. O God! Let this American Democracy become glorious in spiritual degrees even as it has aspired to the material degrees, and render this just government victorious! Confirm this revered nation to hoist the standard of the Oneness of Humanity; to promulgate the Most Great Peace; to become thereby most glorious and praiseworthy among all the nations of the world. O God! This American nation is worthy of Thy Favors and is deserving of Thy Mercy. Make it dear, near to Thee, through Thy Bounty and Bestowal!
of the Mashrak-el-Azkar Grounds,
Chicago, High Noon, May 1, 1912.*TO-DAY you have endured considerable difficulty in coming out, withstanding the cold and wind; but the Power which has gathered you here is truly a colossal Power. It is the extraordinary Power. It is a Divine Power which gathers you hither. It is the Divine Favor of BAHA'O'LLAH which gathered you together. Therefore we praise God that this Power does assemble people in this fashion.
Thousands of Mashrak-e-Azkars, which mean the Dawning-Points of Praise for all religionists, will be built in the world. In the Orient and in the Occident of the world will they be built. But this Mashrak-el-Azkar, being the first one in the Occident, has great importance. In after years there will be many Mashrak-el-Azkars, even in this City of Chicago there shall be numerous ones established. In Asia there shall be many. In Europe there shall be many. Even in Africa there will be many. Even in Australia and New Zealand; but this is of great importance. In Ishkabad, Caucasus, Russia, the Mashrakel-Azkar has the same great importance, being the first one built there. In Persia there are many Mashrak-el-Azkars. Some have been houses which have been rented for that purpose. Others have given their homes entirely for that purpose, and in some places temporary and small places have been built therefor. In all the cities of Persia there are Mashrak-el-Azkars; but the great Mashrak-el-Azkar was founded in Ishkabad. Because it is the first Mashrak-el-Azkar, hence it possesses the superlative degree of importance. All the friends of Ishkabad agreed and put forward
*Translated by Dr. Ameen U. Fareed und taken stenographically by Joseph H. Hannen.[Page wt-5] the greatest effort. His holiness the Afnan devoted all his wealth to it. Everything he had he gave for it. Hence such a tremendous edifice was built. A colossal effort was put forward. Notwithstanding their contributions to that Mashrak-el-Azkar, they have, as you know, contributed to you here in this city. Now that one is almost complete, that is to say, with all its gardens. That Mashrak-el-Azkar is centrally located. It has nine avenues, nine gardens, nine fountains, so it is nine on nine, all nines. It is like a beautiful bouquet. Just imagine an edifice of that beauty in the center, very lofty, surrounded centrally by gardens, variegated flowers, with nine avenues interlacing nine gardens, nine ponds and nine fountains, and see how delightful it must be! That is the way it should be. It is matchless, most beautiful! Such is the design. And now they are at work building a Hospital and a School for Orphans and a Home for the Cripples and a large Dispensary and a Hospice. They are now planning, thinking of these things. When that, God willing, shall be completed, it will be a Paradise! There will be no greater geometry than this, and I hope that in Chicago it shall be like this. It will be even so. Therefore endeavor to have the ground circular in shape. If possible even exchange certain parts in order to have a circular piece; not to have a triangle. The Mashrak-el-Azkar could not be triangular in shape. It must be circular.
ADDRESS OF ABDUL-BAHA AT HULL HOUSE, CHICAGO, APRIL 30, 1912.*[edit]
I WISH to discuss for you a philosophic subject—a subject of Divine Philosophy, which is abstruse in its nature, and I want your closest attention for its consideration.
In all the existing beings of the phenomenal world there are two aspects, one common to all species and one a distinguishing feature of each phenomenal being. All existing beings, as regards their material aspect or bounty, are alike, for all are material. But there is a point of distinction. As regards their bodies, the material of which they are formed, they have that in common, they are one, but as regards the kind and specie there is a distinction. The mineral and vegetable, the animal and the human, are all material as far as bodies are concerned. That is what is philosophically termed the Point of Contact,
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
or common to all. But as regards the distinction of kind, the mineral is distinct. The vegetable is distinct from the animal and as regards the peculiar kind and specie man is distinct from the animal. That is the point of distinction. If the points of contact, which are the material points and common properties to human nature, overcome these peculiar points of distinction, then unity is assured. On the other hand, if the points of differentiation or distinction should overcome the points of contact, then difference results.
Now, the question of the colored and the white is one in which both, as regards the material, are one and there are certain points of distinction. Their points of contact are numerous, for the colored and the white are both human or body, and both have what is known as the body vegetative, both have the tangible properties. These are the points of partnership. It has become evident, therefore, that the points of contact between the two are four; both are material, human; both, the same as the vegetable, have that property augmentative; both, as the animal, have the tangible senses, and both are endowed with intelligence. And as regards you here in this country, there is another point of importance, namely, patriotism. That is common to both. And from the standpoint of language, you share that, both of you speak one tongue, and you have in common the same civilization. And now, with these numerous points of partnership or contact and the one point of difference, which is of the least importance, that of color, are you going to allow this least of differences, namely, that of color, to separate you? From the standpoint of the body, you have that in common. The property augmentative you have in common. All the five senses and tangible properties of man, you share. As regards intelligence, you are both endowed therewith. Patriotism is common to both. From the standpoint of language there is a point of contact. Your civilization is one and the same. From the standpoint of religion you are one and the same. One point of distinction, and that is in color. Is it meet, is it becoming, with all these points of contact, for this least point of distinction or difference should there be any separation or difference: Indeed, not! God is not pleased, nor is any intelligent man pleased, nor is any reasonable man willing to have any difference because of that. But there is need of a great, powerful agent which can overcome all these prejudices. A power which nothing in the[Page wt-6] world can withstand, and which may overcome all other powers, and that great power is the Love of God, which power can overcome all forces, and I hope that that one power may eradicate this one point of difference and may unite you all, so that hereafter there shall be no distinction. His Holiness BAHA'O'LLAH has proclaimed to the world the Oneness of the world of humanity. He has caused the various nations and divergent sects and creeds to unite, and He has declared that the difference in color in the human kingdom is similar to the differences of the flowers, the variegated flowers in a garden. If you enter a garden, you will see yellow flowers, white flowers, black, variegated flowers, the red flower for example, in the utmost of delicacy and beauty, radiant, and each one through difference lends a charm to the other. Hence this difference in the human kingdom is similar to that. If you were to be ushered into a garden where all the flowers were of the same hue or color, how monotonous it would be!
Therefore he has said that the various colors of human kind, one white, one black, one yellow, one red, lend a harmony of color and beauty to the whole. Therefore all must associate with one another, even as flowers consort harmoniously together in a given garden.
ANNUAL CONFERENCE, THE NATIONAL ASSOCIATION FOR THE ADVANCEMENT OF COLORED PEOPLE, HANDEL HALL, CHICAGO, APRIL 30,
1912.*GOD has stated in the Bible, the Old Testament, "We have created man in our own image and likeness." This statement indicates the fact that man in some particular is of the image and likeness of God; that is to say, the Perfections of God, the Divine Virtues, have become reflected or revealed in the human reality. Just as the effulgence and the light of the sun, when cast upon a mirror, is reflected fully, gloriously, if the mirror be polished, so likewise the virtues of Divinity are possible of reflection in the human reality. And this makes it evident that man is the most noble of God's creatures. When you observe created beings, you find that the mineral kingdom is endowed with certain virtues. And we observe that the vegetable kingdom has not only the virtues of the mineral kingdom but it is endowed with another property,
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
or, namely, the virtue augmentative or the power of growth. The animal kingdom possesses the virtues or powers of the mineral kingdom plus those of the vegetable kingdom, and moreover it possesses certain peculiar properties of its own. The human kingdom is endowed with the virtues or perfections of the mineral kingdom and those of the vegetable kingdom, and the perfections of the animal kingdom, and moreover has the human virtues. This makes it evident that man is superior and most noble, and he is the most glorious of beings! Man is the microcosm and this endless world is the macrocosm. But the mysteries of the macrocosm, the greater world, are expressed or revealed in the microcosm or the lesser world. . The tree is the greater world, so to speak, and a seed holds the relation of the lesser world. But the whole of the tree is potentially latent in the seed. An immense tree, a colossal tree, is latent or hidden within a small seed. So when this seed is cultivated, is planted, then it is made possible of revelation. Likewise the greater world, the macrocosm, is latent and involved in the microcosm or the lesser world, and that is the universality of the virtues which is particularized in man. This man who has been called the image and likeness of God: Let us find out just where and how he is the image and likeness of the Lord, and what is the standard or criterion whereby he can be measured. The criterion or the standard can be no other than the Divine virtues within men, which are Divine and after His image. Therefore every man who is imbued with the Divine qualities, who reveals the heavenly perfections and heavenly morals, who is an expression of the praiseworthy attributes, ideal in nature, is verily an image and likeness of God. If a man should possess wealth, can we call him an image and likeness of God? Or is human honor the criterion whereby he can be called the image of God? Or can we apply a color test as a criterion, and say such and such an one is colored with a certain hue and he is, therefore, in the image of God? Can we say, for example, a man who is green in hue is an image of God? Or can we make another distinction, saying that one who is white is any more an image of God? Is simply the white color a criterion whereby man is to be judged? And shall we make a sweeping statement like that? Or is it reasonable for us to choose the dark color, supposing we say a colored man is, after all, the image and likeness, just[Page wt-7] because of his color, or the red-skinned man, shall he be the image and likeness of God? Or shall we declare the yellow race to be a creation and therefore an image and likeness of God? Can we say simply that so and so is yellow in color, therefore he must be an image and likeness of God? Hence we come to the conclusion that colors are of no importance. Colors are accidental in nature. That which is essential is the humanitarian aspect. And that is the manifestation of Divine virtues and that is the Merciful Bestowals. That is the Eternal Life. That is the baptism through the Holy Spirit. Therefore let it be known that color is of no importance. Man, who is the image and likeness of God, who is the manifestation of the Bestowals of God, is acceptable at the Threshold of God whatever be his color. Let him be blue in color, or white, or green, or brown, that matters not! Man is not to be pronounced man simply because of bodily attributes. Man is to be judged according to his intelligence and to his spirit. Because he is to be judged according to spirit and intelligence, therefore let that be the only criterion, That is the image of God. If man's temperament be white, if his heart be white, let his outer skin be black; if his heart be black and his temperament be black, let him be blond, it is of no importance. Therefore, of all importance is the character of the heart. The heart which is brighter, in the estimation of God, is dearer. Inasmuch as God has endowed man with this Bestowal, such a favor, that he is called the Image of God, this is truly a great station. And this great station is not to be sacrificed for color's sake.
ADDRESS OF ABDUL-BAHA, PLAZA HOTEL, CHICAGO, MAY 2, 1912.*[edit]
IN this Cause the question of consultation is of the greatest importance. But the spiritual consultation, not physical consultation. In France I visited the Senate, the Parliament. I did not like their system at all, for consultation must have for its aim the arrival at truth and not opinionated opposition. When there shall be opposition or inimical opinion, it is very bad. I found that they altercated, by worthless or useless altercations, each one presenting a certain angle or a certain word, someone would oppose him, and then there was a turmoil, and it happened
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
that while I was there two of them got up and had a fight. I said, this is not parliamentary consultation. This is a fiasco! What is the use of going to theatres and spending your money? Come to the National Assembly and see what is going on! It is more entertaining than the theatre. Call it a play and not the Parliament. The purpose is this, that consultation must have for its aim or object the investigation of truth. He who expresses an opinion must not voice his opinion as if that opinion is correct or right, but he must give it as a contribution to the consensus of opinion, for the light of reality becomes apparent when there is a coincidence of two opinions. Because when you have the flint and the steel, you will have a spark produced when the two come together. The negative force and the positive force coming together produce, as it were, electricity. It is the friction of the two which is productive of light. That should be the object. With the greatest or the utmost serenity, sobriety, soberness of temperament, with the utmost state of tranquillity, perfect composure and absolute calm and composure should man weigh his opinions. But before expressing his own opinion he must weigh the opinion previously expressed. When he sees that the opinion previously expressed is better, he must immediately accept it. He must not be wilful in having an opinion of his own. This we call the endeavor at arrival at unity or truth. That is very good. But should it be an opposition and cause dispersion, it is very bad. It is better then to have one opinion, because the individual opinion of a wise man, a sagacious man, is better, but if it is simply opposition or altercation in which varied and divergent opinions will be presented, then there is need of a judicial body to discuss the opinion expressed. Even the majority of opinion, because though the consensus of opinion, that is to say, the quorum, may decide upon a thing, that may be incorrect. A thousand people may give an opinion and may be mistaken, and one sagacious person may give an opinion and be right. That is possible, too. Hence consultation must be that of love. It must be spiritual, in the utmost of love must it be. The members must be in the greatest spirit of fellowship toward one another, so that good results may be forthcoming. That is the foundation. In the realm of consultation the greatest was the council held by the disciples of Jesus Christ after His ascension or departure. That was consultation. They[Page wt-8] got together on the summit of the mount; they said: "His Holiness, Jesus Christ, has been crucified and we have no intercourse with Him, therefore we must be loyal and faithful to Him, we must appreciate Him, He resuscitated us, He made us wise, He gave us life. We must be faithful. What shall we do?" And they held council. One of them said, "We must detach ourselves, that is to say, lessen our attachments; with attachments or fetters we cannot do this." Everybody said: "That is so." Another among them said: "Either we must be married and be faithful to our wives and children, take care of our families, or we must serve our Lord freely without these ties. We cannot keep families, care for them, and at the same time herald the Kingdom in the Wilderness. Therefore, those men who have not married, would better not marry, and those who have married must provide means of sustenance and comfort for their families, so they will not be in need, and then leave them in comfort and depart." They said: "That is right." And there was no disagreement or dissenting voices. All agreed. The third said: "To do some worthy deed you have to be self-sacrificing. If we should want to be at ease and also teach, these two will not coincide. From now on we must forego ease, we must accept every difficulty. Everybody said: "That is right." The fifth said: "O, this has another aspect! For Jesus' sake we shall be beaten, we will be imprisoned, we will be exiled. They may kill us. Let us read this lesson from now. Let us know that we may be beaten, we shall be banished, we shall be cursed, we shall be spat upon, and we may be killed. Let us accept all this. Surely we will! That is right!" And after this Council, from the summit of the mount they descended, and each one took a direction. That is the kind of consultation! That is spiritual consultation. Not that if one should express an opinion the others should rise against him like the French Parliamentarians and fight each other!
of Women's Clubs, La Salle. Hotel, Chiсagо,
Мay 2, 1912.*The function of the sun as a luminary is to reveal the realities of objects. All that which is potential within the earth, through the heat and light of the sun is revealed
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
or unfolded. That which is hidden within the tree through that luminary is brought forth and exposed to view. So that we can say a function of the sun is the revelation of things mysterious and things hidden within the earthly objects. Inasmuch as this is the century of light, the Sun of Reality has gloriously revealed itself towards all humanity. One of the great things which was hidden in the realm of existence was the potential capability or capacity of womankind. Through the light of the Sun of Reality in this age of illumination, the light and capability of womankind has become manifest to the extent that the equality of man and woman is an established fact. In past ages, woman was wronged and oppressed. Alas! most especially was this the case in Asia and in Africa and in Australia. In these three continents women were most greatly oppressed. So much so that in certain parts of Asia women were not considered as members or parts of the human kind. They considered womankind as an inferior people, or race, or kind. There is a certain people, known as the Nosyrians, who held to this belief for a long period, namely, that woman was the manifestation of the evil spirit or Satan, and that man alone was the manifestation of the Merciful One, or the Lord. At last this century of light arrived. In this age the realities of things have been exposed. Many mysterious things became revealed, and among them was this very subject. So that outside of Europe and America, even in the Orient today it is a well-known fact, if not well practiced, that womankind is equal to mankind. There have appeared women who have been verily the signs of guidance, might and power! Some have been notable poets. Some philosophic minds. Some brave and courageous. Among the brave were those who exhibited their valor and courage on the battlefield. And the poetesses have left their poetical works, which are masterpieces of poetry. To the latter class belongs Kurratel-Ayn, who was a Bahai. She was the one who discomfited all the learned men of Persia. In whatsoever meeting when she entered the learned were silent. She was so well versed in the philosophy and science of the times that the learned men always considered her first. And her courage was unparalleled, to the extent that she withstood her enemies until she was killed. She withstood a king and monarch, the Shah of Persia, who was a most despotic man, a despot who through[Page wt-9] his decree could kill a thousand men each day. There was not a day during which he did not kill many people. This woman, singly and alone, was capable of withstanding such a monarch until her last breath, and then she offered her life—forfeited it. Consider what mysteries have been revealed! All this has been due to the effulgence of the Sun of Reality, which in this century and this age has become gloriously manifested. Man must impartially investigate the reality. He must not be prejudiced. What is the difference between man and woman? Both are human. In all functions and powers they are co-partners. At most it has been this: That woman has not had the opportunities which man has so long enjoyed, especially education. She has not had military tactics. If she cannot go on the battlefield and kill, is that a shortcoming? Supposing she has not used a gun, nor worked the cannon. If we present a cannon to a woman and ask her to fire it and she should fail, is that an imperfection? At most we can say such is a compliment or praise to her, that in the hardness of the heart she is inferior to man! If we say to womankind, Come along and kill people, they will say—I cannot do it. Now that is not a shortcoming! But be it known that if womankind had been trained according to military tactics, I believe that they could kill as many too. But God forbid womankind to learn military tactics! May they never make up their minds to take up the gun. Because that is not a glory. Home-making and joy-creating and comfort-making are truly glories of man! Man should not glory in this, that he can kill people. Man should glory in this, that he can love. When we study the realm of existence and consider the various kingdoms other than the human kingdom, we discover that the male and the female are not the distinction of gender peculiar to men, Nay, rather, in all created beings there is this distinction of kind. Among the animals there is the female and the male, but is there any superior distinction made by them? In the plant life or the vegetable kingdom we find likewise the masculine and feminine, but there is no difference whatsoever between the male and the female. And if we should impartially investigate the matter, perchance we may find that the female is preferable or superior to the male, because in the vegetable kingdom there are some trees, the female order of which is fruitful, whereas the male is fruitless. For example, the male fig tree is fruitless, whereas the female fig tree is fruitful. The male palm tree is valueless, whereas the female date tree is fruitful. Now, when we find that in the other kingdoms among the existing things, in the animal and the vegetable, there is no distinction between the male and the female, is it becoming of man to make such a distinction? The male type of the animals does not glory in its being male and in its being superior at all to the female. In fact, an equality is manifested. Is it meet that man, so superior as a creature, should deprive himself of this equality which the animals enjoy? The male animals do not exercise this attitude. They declare that they are equal with the female. In all the rights they consider themselves equal. How is it possible that man, the most reasonable and the most noble, should consider himself superior? Whereas, as a matter of fact, they are all the Servants of one God and all are considered in His estimation as human; and when we find that the word "man" is used as a generic name it applies to all creatures, especially humankind; for example, in the Bible the statement is made that "man is created after our own image and likeness,"—that does not mean that the female was not created. That applies to her as well as to man. "We have created man after our own image and likeness." You may be interested to know that in Persian and Arabic there are two words distinct, which in English are translated "man"; in Persian and Arabic there is this distinction, when the word "man" is used in one sense it means both man and woman, and the pronoun is referable to both, whereas there is a word which distinguishes the male and the female. We use the word "man" as applicable to man alone, as though it referred to the male alone, whereas it does not at all. We use the word "man" in English as applicable to both. In the Hebrew it is the same.
That which God has not created, that distinction which He has not made, we must not observe. It is a superstition. The thing which is to be considered, however, is this: that womankind must be more highly educated. They must have equal opportunities with men. There must be no difference whatsoever between their education. And until this reality, namely, the equality between the male and the female in the human kingdom, is fully established, is fully realized, the highest attainment for society is not made possible. Supposing womankind is inferior to man in a certain degree, even if that be the case that[Page wt-10] is not to be considered, because this very distinction is going to create discord and trouble. They will say, well, if womankind is inferior, therefore she is not to be qualified with all the qualities man has. In brief, man thinks himself superior. And their ambition may wax cold, saying that we will not attempt to reach because it is creationally impossible. This love of advancement would wax less. They would become helpless. On the contrary: We must declare that their capacity is greater. When man endeavors to educate a person, he should inspire him with hope and ambition so the susceptibilities for progress may increase. He should not be told that he is inferior or weaker in qualities. If you tell a pupil in the school that his intelligence is less than the other pupils, it is a very great drawback for his advancement. On the contrary, he must be encouraged to advance, saying—You are most capable and if you endeavor you will reach the highest pitch, and that is the way it should be.
In short, my hope is that in the five continents, where this is not fully established, it may be established and the banner of equality may be raised. And let it be known once more that until womankind and mankind realize this equality, progress is not made possible. The world of humanity consists of two divisions, of two parts. One part or member is woman, the other is man. Until the two are equal in strength, the oneness of humanity cannot be realized. And the happiness of humankind will not be a reality. God willing, this is to be so.
Address of Abdul-Baha at the Bahai Women's Reception, La Salle Hotel, Сhicagо, Мay 2, 1912.*
WHEN we cast a glance at all creational beings, we find that the three forms of life are in need of an education. For example, in studying the mineral and the vegetable kingdoms, we find that the gardener has a function there in educating the trees. A tree under the training of a gardener daily progresses and grows. It presents an extraordinary growth. If it be wild and fruitless, by the process of grafting it will become fruitful. If it be small it can be made a big tree, and it can be a beautiful and fresh and verdant tree. But a tree which is bereft of the training of the gardener daily
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
retrogresses and becomes absolutely deprived of its fruitage. It will become a tree of the jungle. Its fruit shall be exceedingly bad. It may become entirely bereft of fruitage. Likewise, when we observe the animal kingdom, the animals which have come under training in their world, daily progress and advance. Nay, rather, they will become beautiful as animals. They may even develop in their intelligence. For example, take the Arabian horse. How intelligent it has become! How well educated and trained it has become! How polite even this horse has become! This is not other than the result of education. But as to the human world, it is a self-evident fact that it is more in need of an education than the other existing beings. Consider the inhabitants of Africa and the inhabitants of America: What a vast difference is observable! How the people have become civilized here, and there they are still in the utmost state of savagery. What is the cause of that savagery and the reason for this civilization? It is an evident thing that education is responsible therefor. Education has given the inhabitants of America this civilization, but lack of education has rendered the Africans still savage. Consider how effective, therefore, is education in the human kingdom. It renders the ignorant wise; the man who is a tyrant a merciful one; the blind seeing; the deaf attentive. The imbecile even intelligent. How vast is this difference! How colossal is the difference between the man who has been educated and the man who has not been educated. This is the effect when the teacher is only an ordinary material one, like all other human teachers.
But Praise be to God! Your teacher, your instructor is BAHA'O'LLAH! He is the teacher of the Orient and the Occident. He is the very teacher of the world of divinity. He is the teacher of spirituality. He is the very Sun of Truth. The lights of His education are radiating even as the glorious sun radiates. See what it has done! How it is educating all humanity, that I, a Persian, have come here to a meeting of yours—revered souls on the American Continent—and am standing here before you with the greatest love, expounding to you. This is not other than through the love of the training of BAHA'O'LLAH, which has united and can unite the hearts in this fashion. Even so has it enlightened the world! Even so has it breathed the Spirit of God into men! Even so has it resuscitated the hearts of men! Therefore, Praise ye God![Page wt-11] that you have been ushered beneath the education of this One, who is the very Sun of Reality, and who is shining so resplendently upon all humankind, endowing all with the life everlasting. Praise be to God! a thousand times!!
ТHE РLAZА, СHICAGO, ТHURSDAY МORNING, MAY 2, 1912.*
I FIND this morning that the city is enveloped by a fog and mist. It is a good city, but it is befogged. When I find a city with sunshine then it is beautiful. Just as fog and mist conceal the sun, likewise the human susceptibilities, in their imaginations, conceal the Sun of Truth. Consider the radiant sun, how beautiful the sight, and how its glory pleases the eye, but this mist and haze causes man to be deprived of the Sun of Truth by being obscured through his imaginations. These mists are as so many imitations, the clouds concealing the sun. But the sun rises and disperses these mists from its different dawning points, at one time rising from the northeast, then from the east, then from the southeast, until we have a clear vision of its glory, from the zenith. In the same manner each nation is directed to the dawning points, each to a particular rising place and each dawning point of religious light is made manifest, but after a time the dawning point is being worshipped instead of the sun itself, which is ever one and forever stationary in the heavens. Differences have arisen on this account and caused clouds and mists to again overshadow the glorious Sun of Reality. When again all this haze of imitations be dispersed, then all will see the Sun aright and see it as one by all nations. Thus all nations will finally become as one.
These clouds hinder the sun, therefore we must endeavor to the utmost to dispel these clouds and mists of superstitions. May all unite thereon and be enlightened, for the sun is one and the radiance and bounty is one. All inhabitants of the earth are the recipients of the Bounty of one Sun and none are favorites; all are beneath its shadow, but strife and battle make a complex cause out of a simple one, and then, alas! the clouds will obscure the Light of Reality and disunion will result. Make use of intelligence and reason, so that you may disperse the dense clouds from the horizon, and all hold to the Reality of all of the prophets. It is most certain that if human
*Translated by Dr. Ameen U. Fareed and taken stenographically by Mrs. Marzieh Moss.
souls should reasonably consider and use respective intelligence on the matters of God, then the power of God will dispel all these clouds, and realities will appear as one Light, one Truth, one God, one Love, and one universal Peace.
Plaza Hotel, Chicago, Thursday Night, May 2, 1912.*
OBSERVE the kingdom of genesis and examine carefully all created objects, and we discover the order of creation. Take the ferocious animals, which are not to be seen in their earliest childhood, even in the later days of their lives but rarely; take for our consideration the planets as part of the great creation, and we find all are subject to a universal law, a law which is most complete, most perfect, which cannot be surpassed. That is why a great philosopher, a very wise man, has declared thus: "There is no greater or more perfect system in the realm of genesis than that which already exists." The materialists or atheists state that this symmetry, this perfect order, which exists in nature is due to nature. They say that this order, this composition, this decomposition, this existence, this non-existence are all the exigencies of nature. It is nature which governs and rules over all created beings, and all existing objects or phenomenal objects are captives of this nature; even man is an exigency of nature. When we carefully study we find that this phenomenal being, or this world, is subject to an exact order. It is under law, a universal law, but the question arises as to whether or not this order, this perfect symmetry which exists in nature, is caused or is due to nature itself, or whether it is due to a divine rule. The materialists declare that it is an exigency of nature for the rain to fall upon the ground, and that if it were not for the rain, nature would not become verdant; that if the cloud shall cause a downpour, if the sun shall send forth its heat and light (provided the earth be possessed of capacity), it is impossible not to conceive vegetation under these conditions. Therefore the plant life is subject to nature; it is a sign of nature. The fire has as its natural property the function of conflagration or burning; fire burns. Inasmuch as the nature of fire, therefore, is burning, you cannot conceive of fire without its burning.
In response to these statements we say, according to these premises, the conclusion arrived
*Translated by Dr. Ameen U. Fareed and taken stenographically by Mrs. Henrietta C. Wagner.[Page wt-12]
at is, that nature is the ruler, nature is the governor, for all virtues or perfections are the exigencies of this nature; as nature, of necessity, must be the ruling force in all things, therefore man, who is a part of this nature, who is an exigency of this nature, is but a member thereof, and nature is the whole.
Man is possessed of certain virtues, of which nature is dispossessed. Man is possessed of volition, of which nature is void. For instance, an exigency of the sun is the giving of light. It is forced, it cannot do otherwise; it has to radiate light, but it is not volitional. An exigency of nature, with regard to this force known as electricity, is that it shall illumine when in this form; it cannot give light, it cannot force its light; it has no volition of its own. An exigency or property of water is humidity. Water cannot be conceived without humidity; it is not volitional. Likewise, all the properties of nature are inherent and natural, not volitional, hence it is stated philosophically that nature is void of volition and void of innate perception, and in this we agree with the materialists. We state the same.
Now the thing which presents food for thought is this: How is it that man, who is part of this plan, is possessed of certain qualities whereof nature is dispossessed? Is it conceivable that a drop should be imbued with qualities of which the ocean is dispossessed? The drop is a part, the ocean is the whole. Is it possible for this form of phenomena of illumination to be possessed of certain properties of which the great luminary, the sun, should be dispossessed? Is it possible for a stone to be possessed of certain properties of which the mineral kingdom in the aggregate is minus? Is it possible, for example, for the human nail, which is a part of the anatomy, to be possessed of certain cellular properties of which the human brain should be dispossessed? Now, man we find to be intelligent; generally, consciously intelligent, whereas nature is not. Man is possessed of memory; nature is not. Man is the revealer of the mysteries of nature, but nature is not conscious of those mysteries of herself. Therefore it becomes evident that in man there are two sides; there is the animal side that is subject to nature; there is also the spiritual side that surpasses nature. This overcomes because it is the nobler, being possessed of certain virtues of which nature is not possessed, therefore it is more powerful. These ideal virtues of man surpass or surround nature; comprehending nature with these powers, man can take the very mysteries of nature and bring them forth into the visible. All the arts which are now visible were once the mysteries of nature. All the sciences existing were once the mysteries of nature. All these, man commanding nature, took out of the invisible plane and ushered them in on the plane of visibility, whereas according to the exigencies of nature these secrets of nature should have remained latent and hidden. For example: take the electrical force. According to the exigencies of nature, electricity should be a hidden mystery, but the penetrating power of man has discovered this and taken it out of the invisible and ushered it onto the visible. It is also evident that the human body is captive of nature and nature rules it, just as man, for instance, cannot do without sleep, an exigency of nature, a requirement of nature is that man should sleep. As he cannot abstain from food, from drink, from water, he is therefore a captive of nature; but from the vantage of spirit he is the ruler of nature. The intelligence wherewith man is endowed, rules nature—that is self-evident as the sun at midday. Notwithstanding that man is the ruler over nature, it is most strange to notice the contrary opinions, that man in his entirety is a captive of nature. It is the same as saying that the comparative degree is greater than the superlative degree; it is the same as saying that the imperfect is, after all, the comprehensive thing, which comprehends the perfect; it will be parallel to saying that the pupil surpasses the teacher. Is that possible? When we discover that the intelligence of man, that the constructiveness of man, that his discovering mind, are greater than that which we see in nature, how can we say that man is a captive of nature?—that, a child cannot accept. It would indicate that man is deprived of the bounties of God; that he is retrograding to the degree of the animal, whence his keen intelligence does not operate, and that he sees himself as an animal, having no distinction between himself and degree of the animal.
I was once conversing with a famous philosopher of the materialistic type in Alexandria, and he was opinionated on this point, that man and all that pertains to this point belong to nature, that after all, man is only a social animal; and in some respects he was quite an animal, and when he was discomfitted in the argument, he suddenly and quickly said: "I do not see any difference between myself and the donkey; I cannot see any distinction between myself and the donkey; therefore I cannot accept these distinctions." But Abdul-Baha[Page wt-13] said: "No, I consider you quite distinct, I call you a man and the donkey only an animal. I know that you are intelligent, whereas the donkey is not. I know that you are well versed in philosophy and I know that the donkey is entirely deprived of it, hence I shall not accept this statement of yours." (Abdul-Baha laughed heartily.) Let us consider and take, for example, this lady who is writing in this little book, assuming it is a very trifling matter; but intellect declares that this thing which is being written has a writer. As this writing of itself is not written, and the letters do not come together without a composer, it is evident there must be a writer.
Consider this endless universe—is it possible that this has no creator, or that the creator of this great world should be a minus Intelligence? Is it possible for us to hold the idea that the Creator has no comprehension of what is manifested in creation? Man, who is the creature, has volition, has certain virtues. Is it possible that the Creator is deprived of these? Is that possible? The child cannot accept that. It is a perfectly evident fact that man did not create himself because man cannot do so. How can he of his own weakness create such a mighty being? Hence the Creator who has created him must be more perfect. If He who has created man be simply on the same level with man, then man should be able to create, but we know very well that we cannot create even our own likeness, therefore our Creator must have the superlative degree far greater than ours. In all points. He must have that superlative degree. We are weak. He is mighty, because, were He not mighty. He could not have created us. We are ignorant, He is wise. Were He not wise, He could not have created us. We are poor, He is rich, Were He not rich, He could not have created this being. Among the proofs advanced in favor of Divinity are these, that things are often known by their opposites. Were it not for darkness, light could not be sensed. Were it not for death, life could not be known. Were it not for ignorance, knowledge would not be a reality. Both are necessary in order that both may have realities. Night there must be, and day there must be, in order that both may be distinguished. Night in itself is an indication of the day which follows, and the day itself indicates the night which must follow. Were it not for the night there could not be the day. Were it not for death there could be no life. Things are known by their opposites. Our weakness is an indication that there is might; our ignorance is an evidence of knowledge; our need is an indication of supply and wealth. Were it not for wealth there would not be this need; were it not for ignorance there could not be knowledge; were it not for wealth there would be no poverty. In other words, demand and supply is the law, and no doubt those virtues have a center, and that center is God, wherefrom all these bounties emanate.
The Plaza, Chicago, Friday Morning, May 3, 1912.*
I WAS in the Orient and from the Orient to this part of the world is a long distance. To travel it is not easy. It was especially difficult for me on account of my infirmities of body, increased by the forty years in prison. My physical powers are weak; it is the will power that moves me. Realize from this how great has been my exertion and purpose in accomplishing this journey through the Will of God, and may it be the cause of great illumination in the Occident.
In this Western world, with its stimulating climate, its capacities for knowledge, its lofty ideals, the message of peace should be easily spread. The people are not so influenced by imitations, and through their comprehension of realities and unrealities they should attain and realize. They should become leaders in the search for the oneness of humankind. What is higher than this responsibility? In the Kingdom of God no service is greater, and in the estimation of the prophets, including Jesus Christ, no deed so estimable.
Yet even now warfare prevails. Envy and rancor arise between nations, but because I find the American nation so capable of achievement, and the American government the fairest of Western governments, its systems superior to others, my wish and hope is that the banner of peace may be raised first on this continent, that the standard of the Most Great Peace may here be unfurled. May the nation of America and its government unite in their efforts, in order that this light may dawn from this point and spread to all regions, for this is one of the greatest bestowals of God. In order that America may avail herself of this opportunity, I request that you strive and supplicate with heart and soul, devoting all your energies to this end, that the banner of International
*Translated by Dr. Ameen U. Fareed and taken stenographically by Mrs. Marzieh Moss.[Page wt-14]
Peace in reality may be unfurled here, and that American Democracy may be the cause of the cessation of warfare in all other countries.
Observe what is taking place in Tripoli. Think of their cutting one another into pieces. From the waters of the sea comes the bombardment; on the land the guns respond, and from the very air itself the dynamiting descends. The contending parties are thirsting for each other's blood. Truly armies should not contend like this. How can they do it? Have they not fathers, have they not mothers, have they not children, are they not human? What of the children when they hear the terrible news? What of the wives? Think of their experiences! How unjust this is, how terrible! Human beings should not suffer this. Those chieftains should strive for the good of their subjects; those shepherds should bring their sheep within the fold and comfort them and give them pasture. I supplicate the Kingdom of God and ask that you may be instrumental in bringing about the Great Peace in this country, in this nation and government, and through them spread it to the world.
The Plaza, Chicago, Friday Night, May 3, 1912.*
THE difference, in humankind, from the highest to the lowest, the philosophers declare, is due to education or lack of education. The proofs advanced with regard to this are these: The inhabitants of Africa are human, the inhabitants of America are also human, the inhabitants of Europe are human. What is the cause of the difference which exists between the inhabitants of Africa and those of America or Europe? The inhabitants of America are civilized, generally speaking; the inhabitants of Africa, generally speaking, are pronounced to be savage, with few exceptions. What causes this difference? There is no doubt that the inhabitants of America are civilized because of education, whereas the people of Africa have been deprived of education. Education renders the ignorant wise; education renders the tyrant just; education renders him who is sad, glad; education strengthens the weak-minded or weak-willed to be strong-willed; education renders the fruitless trees fruitful. Therefore the difference apparent in humankind—in the world of
*Translated by Dr. Ameen U. Fareed and taken stenographically by Mrs. Marzieh Moss.
humanity, namely that some occupy lofty degrees, others occupy the abyss of despair, is mainly due to education or its absence. Every individual member of the human race can attain to the loftiest degrees. He can even reach the prophetic degree. This is the statement of the philosophers.
The prophets of God also state that education is most effective; that it does give man sublimity; it does confer on man civilization; it does improve the morals of society; but they further state that in creation there is some difference. For example, take ten given children of the same age, of the same progeny, in the same school, one curriculum, one teaching, the same food, the same water, the same environment or air, in all respects having interests in common and equal; but we find out ere long that two of these appear exceedingly intelligent; some are in the medium, and some at the bottom of the school. One may become a professor emeritus; one will not even prove an apt scholar, whereas the education has been the same, one teacher, the same climate, the same school, the same lessons. From all standpoints there has been an equality, but some advance extraordinarily, some occupy the middle school, some only the lowest degrees, hence it becomes evident that in existence, in the very existence of man, mankind is not equal. In capacity they differ; in their intellectual capability they differ. They are different, but every member of the human race is capable of becoming educated. They must be educated. The prophets of God are the first educators, they educate the human race generally, they give them universal education, they cause them to leave the lowest degrees or grades of savagery and attain to the highest pinnacle of civilization. The philosophers likewise strive along educational lines for humanity, but at most they have been able to educate themselves, to improve their own morals, to civilize themselves, and they have been able to educate a limited number who have been about them, but they have been incapable of universal education. They have failed to cause an advancement for any given nation so that it might leave the lowest grades of savagery and attain to the highest pitch of civilization, but His Holiness, Jesus, conferred this education. His teachings were universal in aspect, His bestowal is universal in character. Through the power of the Holy Spirit did He educate, not through human agency, for the human power is limited, whereas the Divine power is unlimited, and no doubt the[Page wt-15] limited power in life has not capacity to cope with the unlimited power or power infinite.
Galen, the Greek physician, has a certain treatise devoted to the discussion of the factors in the civilization of nations. Galen was not a Christian, but he has borne testimony saying that religious beliefs exercise an extraordinary effect on the problem of civilization. In substance he states: There are certain ones among us, people contemporaneous with us, who follow the Nazarene known as Jesus, the man who was killed in Jerusalem. This people are truly imbued with morals which are the envy of the philosophers. This people believe in God and fear God. They have hopes in his favors, therefore they shun all uncommendable actions and deeds. They are inclined to all praiseworthy morals and ethics. They strive day and night that their deeds may be of the praiseworthy type, that they might contribute to the welfare of humanity, therefore each one of them virtually is a philosopher, for that which is the purport and purpose of philosophy, these people have attained unto. Such people have praiseworthy morals, though they may be illiterate, not being capable of reading or writing.
The purpose is this, that the holy manifestations of God, the prophets, are the first teachers of the human race. They are universal educators, and their institutes, the foundations which they have laid down, are the causes or factors of the advancement of nations. Imitations which creep in afterwards are not conducive to that progress. Nay, rather, the imitations which later crept in, were the very destroyers of the human foundations. They are as clouds which cloud the Sun of Reality. Consider the essential teachings of His Holiness, Jesus Christ, you will see they are lights. Nobody can question them. They are the very source of life. They are the cause of happiness for the human race, but subsequently imitations appeared, which imitations becloud the Sun of Reality. That has nothing to do with the reality of Christ. For example, His Holiness, Jesus Christ, stated, "you must put the sword in its sheath." That means warfare is forbidden, it is abrogated, but see what the Christians did later, think of the wars which took place afterward! This great persecution spared not even the learned; he who discovered the revolution of the earth was imprisoned for its sake; he who discovered the new astronomical system was likewise incarcerated. In short, those who were scholastic in type were subjected to the molestation of these people. How many were killed! What comparison or relation is there between the teaching of Jesus Christ and those actions, for Christ declared, "he who persecutes you, you must love him and praise him; he who deals harshly with you, you must deal kindly with." "You must emulate the example of the Heavenly Father, whose sun shines upon the just and upon the unjust." What relation is there between these two? Therefore there is need of turning back to the original foundation. The fundamentals of the prophets are correct. The imitations which subsequently have crept in have nothing to do with the original institutes. His Holiness BAHA'O'LLAH has reiterated or re-established the quintessence of all the teachings of all the prophets. He has thrown out all the accessories; the quintessence thereof He has renewed. His Holiness BAHA'O'LLAH has written a certain treatise which is known as the Hidden Words. The preface thereto is, that this is in brevity the quintessence of the teachings of the prophets, which God has revealed to the prophets, and herein is recorded in brevity their purposes and other questions concerning spiritual and ethical life. You may all read it and find out what it contains. See what the foundations of the prophets are, observe and consider the teachings of the prophets, see the inspiration of the prophets of God. You will see that it is light on light. We must not look at the actions of the nations; we must investigate the truth and summon all to this truth or reality in order that all may be united.
Theosophical Society, Northwestern University Hall, Chicago, Saturday Night, May 4, 1912.*
I HAVE great joy this evening in being present at this meeting. Praise be to God! I see before me faces of souls who have capacity, all of whom have for their greatest desire the investigation of truth, which is conducive to the greatest joy.
According to the philosophy of God, in the material or phenomenal world there are two great issues or affairs: One is that which concerns life, the other concerns death. One is relative to existence, the other to non-existence; one is composition, the other decomposition. People imagine that existence is the expression of reality or being, and that non-existence is the expression of annihilation—some
*Translated by Dr. Ameen U. Fareed and taken stenographically by Mrs. Marzieh Moss.[Page wt-16]
imagining that man's death means his annihilation. This is a mistake, Total annihilation is an impossibility. At most, composition is subject ever to decomposition or disintegration; that is to say, existence means that certain elements have become composite and from that composite a being is formed—inasmuch as these elements have gone into the formation of endless forms of genesis we have the variegated expressions of life—, and non-existence simply means the opposite or decomposition of these forms. For instance, certain elements have formed man, then this composite man is subject to disintegration. This is no other than death, but the elements remain just the same. Hence, total annihilation is an impossibility. Existence will never be non-existence. It would be the same as saying that light can become darkness, and light can never become darkness. Existence can never become non-existence, hence there is no death for man; nay, rather, man is everlasting, everliving, and as a rational proof thereof the following is advanced, that every atom of the phenomenal elements is transferable from one form to another, from one degree to another. For example, take the grain of sand or dust; you can say that that grain traverses all the degrees of existence. Once it goes into the formation of the mineral in becoming petrified, as the rock; once it becomes vegetative in becoming the tree; at another time it becomes an animal, and still at another time, a later period, it becomes man. Hence it traverses or is transferred from one degree to another degree in the phenomenal existence, but to non-existence, never.
Non-existence, therefore, is an expression applied to change of form. People consider that this transference or apparent change is death or annihilation, whereas it is never so. You may consider this very point which I presented, namely, the grain of sand which in the mineral kingdom at first existed; later on it was transferred from that lowest form of life to the vegetable, later to the animal, and at last to the human kingdom, showing that it is only a transformation and not an annihilation, for the elements are ever present, and elements only change forms, hence there is no death, it is life everlasting. For example, you can see that when clay dies in the mineral kingdom, it becomes a tree; but it does not die, it has been transformed only. It has been transferred from the mineral kingdom to the vegetable kingdom. This vegetable is used or consumed by the animal, and there, when utilized, you can say it dies, but in reality it has become transformed and transferred to the animal kingdom. The animal is utilized by man. It dies in that animal form or kingdom, but it is transmuted or transformed to the human kingdom, consequently it becomes evident that there is no annihilation. Death, therefore, is applicable to a change or transference from one degree to another. In the mineral kingdom there was a spirit, the mineral spirit; in the vegetable kingdom it became transformed and reappeared as a vegetative spirit; in the animal kingdom it attained the animal spirit, and in the human kingdom it aspired to the human spirit, hence it is only degrees or transferences, and there never is for man annihilation. Man is everlasting, everliving. And if we think of death it is only an imaginary term implying change.
The reality is this, that it is only a transference from one degree to another, from one form of composition or genesis to another, and transferences should never be called death. We will take, for example, this light, and supposing we say that this light, having reappeared in another incandescent lamp, has died in the one and reappeared in another. This is not death. These perfections of the mineral are translated or transformed into the vegetative, and from the vegetable kingdom they were transformed to the animal, the virtue always attaining plus or the superlative degree, and from the vegetable kingdom they were transferred into the animal and human, and we find the same virtues manifesting themselves more fully, therefore we see that the tree never died, that the animal has not died, but what must be said is that the reality of the vegetable or animal entity, or the mineral reality, has been transferred from a lower form to a higher form, finally attaining the superlative degree. Therefore death is only an expression applicable to these changes, and the question of non-existence is a relative one. Absolute non-existence is inconceivable. For example, this rose becomes disintegrated and this symmetry is corrupted, but the elements remain changeless; nothing affects that elemental being. It is impossible for the elements whereof this rose is formed to become non-existent, and it is simply that these elements go from one degree or are transferred from one state to another, and man only through his ignorance is afraid of death; death is imaginary and absolutely unreal; it is human imagination.[Page wt-17]
The bestowal and grace of God have rendered the realm of existence alive and full of being. For existence there is no change or transformation; existence is ever existence, and it can never be translated into non-existence. It is only a graduation. A degree beneath the highest degree is considered as non-existence. For example, this dust beneath our feet as compared to our being is non-existent. The human body becomes dust and you can say it has become non-existent, therefore this dust in comparison or in relation to the higher form of human being, is as non-existent, but in its own sphere it is existent, it has its mineral being; therefore it is well proved that absolute non-existence is impossible, it is only relative. The purpose is this: that the everlasting bestowal of God vouchsafed to man is never subject to corruption; inasmuch as He has endowed existence or the phenomenal world with being, it is impossible for it to become non-being, for it is the very genesis of God; it is in the realm of creation; it is a creational world and not a subjective world, and that bounty is continuous and permanent. For instance, He endows man with the bestowal of being, and that bounty or bestowal is continuous, and there is no cessation; therefore, just as the rays of the sun are continuous, the heat of the sun emanates forever, no cessation is conceived for it, even so the bestowal of God as regards humanity is ever descending upon it, is ever continuous, and never is there severance therefrom. If we say that the bestowal of existence at some time ceases, it would be the same as saying that the sun can exist with cessation of its rays. Is it possible for the sun to have a cessation of its effulgence or rays? Therefore the effulgences of existence are ever-present and continuous. The conception of annihilation is a factor in human degradation, it is the cause of human debasement, it is the cause of human lowliness, it is the cause of human fear, it is the cause of the dispersion of human thought; but the conception of composition or existence is conducive to human sublimity, the cause of human progress, the cause of human virtues, therefore it behooves man to never think of non-existence, of death—which is absolutely an imaginary thing—; he must never think of that which degrades him, nor think of the degradation of the human soul. Man must see himself ever living, so that hour by hour he may advance until the human reality may become more apparent. If he considers non-existence he will become utterly incompetent; his will weakened; his power will not remain; love of progress will wax cold, and the acquisition of human virtues will cease.
Therefore you must thank God that God has rendered you all alive and existent. Endeavor day and night to acquire more virtues of the human type, and consider yourselves as the lights which never have any sunset, any setting; an existence which is never non-existence; a light which is never to be followed by darkness. When man is not endowed with insight he is not informed of these important mysteries. This outer retina, so delicate, may sometimes be a hindrance to the insight, which can alone perceive. The bestowals of God which are visible in all phenomenal life are sometimes rendered invisible because of the delicate retina, which sometimes forms a hindrance, which makes him uninformed, but when those scales are off, when the veil is torn asunder, then the great signs of God will become visible, he will witness the light filling the world. The bestowals of God are all manifest. The promises of heaven are present. The favors of God are surrounding all, but if this cover should remain he is made to deny all these great signs, and is deprived of all these manifestations of God's bestowals; therefore we must endeavor in order that the veil concealing the insight may be removed, that we may witness the manifestation of God's signs and discern the mysterious graces of God, and see that the material blessings, as compared with the spiritual blessings, are as nothing. The spiritual blessings of God are the greatest. When we were in the mineral kingdom, although there we were endowed with certain blessings of God, they were incomparable with the blessings in the human kingdom. Although when we were in the matrix of the mother we were blessed with certain blessings of God, as compared with the blessings or bestowals of this world they were as nothing. Likewise if we transfer from the phenomenal phases of life to the spiritual and attain insight, we shall consider that the material blessings, as compared with the spiritual blessings, are as nothing. In the spiritual world the divine bestowals are infinite, for that which is in the material world is subject to disintegration; for every composition there is a decomposition, but in the world of spirit there is no separation, there is no decomposition. It is absolute immortality and entire solidity and firmness. It is changeless; therefore we must thank God for He has created for us material blessings and also spiritual bestowals.[Page wt-18] He has given us material graces and heavenly ones; He has given us sight that we may see these lights, and He has given us insight wherewith we can see the lights of God. He has given us the outer ear wherewith we can hear the melodies, and He has given us the inner hearing wherewith we can hear the melodies of God. Therefore, we must strive with heart and soul in order that the perfections and virtues latent within the realities of the phenomenal world may become developed and manifested, for the human reality may be compared to the sight. If you sow the seed and nurture it, a mighty tree can be forthcoming therefrom. The virtues of that seed will follow, become revealed, it will become a branch, give its leaves and blossoms, and fructify. All these virtues were hidden within the inner part of the seed. Through the bounty or blessing of cultivation these virtues became apparent. Likewise the Merciful God has deposited within the human realities certain distinct virtues which are hidden or latent. When education touches the human being those virtues which are the deposits of God, like unto the unfoldment of the tree within the fecundated seed, will become apparent from the human reality. I will now pray for you.
Prayer.
O Thou kind Lord! These are Thy servants who have gathered in this meeting and have turned to Thy Kingdom and are in need of Thy bestowal and blessing. O Thou God! manifest and make apparent the signs of Thy oneness, which have been deposited in all the realities of life. Reveal and unfold the virtues which Thou hast made latent and concealed in the human realities. O God! we are as plants and Thy bounty is as the rain. Refresh and cause to grow these plants through Thy bestowal. We are Thy servants, free us from the fetters of the material being. We are ignorant, make us wise; we are dead, make us alive; we are material, endow us with spirit; we are deprived, make us the intimates of Thy mysteries; we are needy, enrich us and bless us from Thine endless treasury, O God! resuscitate us, give us sight, give us hearing, and familiarize us with the mysteries of life, so that the mysteries of Thy Kingdom may be witnessed by us in the world of existence, and confess Thy oneness. Every bestowal emanates from Thee, every benediction is Thine. Thou art Mighty; Thou art Powerful; Thou art he Giver and Thou art the Ever Bounteous!
Children's Meeting, Plaza Hotel, Chicago, Sunday Morning, May 5, 1912.*
YOU are the children of whom His Holiness Christ has said, you are the denizens of the Kingdom; and according to the words of BAHA'O'LLAH you are the very lamps or candles of the world of humanity, for your hearts are exceedingly pure and your spirits are most delicate. You are near the source; you have not yet become contaminated. You are like lambs, or like a very polished mirror. My hope for you is that your parents may educate you spiritually, giving you the utmost ethical training. May your education be most perfect so that each one of you may be imbued with all the virtues of the human world. May you advance in all the degrees, be they material degrees or spiritual degrees. May you all become learned, acquire sciences and arts, acquire the arts and crafts; may you be useful members of human society, may you be conducive to the progress of human civilization; may you be a cause of the manifestation of the divine bestowals, may each one of you be a shining star, radiating the light of the oneness of humanity towards the East and West; may you be conducive to the unity of mankind; may you be conducive to the love of the whole. May the reality deposited in the human entity become apparent through your efforts. I pray for all of you, asking God's aid and confirmation in your behalf.
You are all my children, you are my spiritual children. The spiritual children are very dear, they are dearer than physical children, because it is possible for physical children to prove unspiritual, but you are all spiritual children, therefore you are very dear; you are most beloved. I wish for you progress along all degrees. May God aid you. May you be surrounded by His gaze of kindness, and may you be nurtured and attain maturity under His protection. You are all blessed.
Рlymouth Сongregational Сhurch, Сhicago, Sunday Morning, May 5, 1912.*
I OFFER thanks to God for being present here at an assemblage which is commemorating Him, whose members have no thought or aim save His good pleasure, and all their purposes are the impartial investigation of reality. They have become freed from the realm of fetters, of imitations and desire to
*Translated by Dr. Ameen U. Fareed and taken stenographically by Mrs. Marzieh Moss.[Page wt-19] investigate reasonably everything and then to accept the same, hence I offer thanks to God that I am present here.
In the solar system the solar center of illumination is the sun itself. The educator of all phenomenal things is the sun, through the Will of God. When we observe phenomenal objects we discover that growth and vegetation are dependent upon the heat and light of the Sun. Were it not for the light and heat of the sun there would be no vegetation, there would be no animal life, there would be no forms of genesis at all. But the great Bestower, the great Life-Giver is God, the sun is the intermediary. Were it not for the bounty of the sun, therefore, the world would be in darkness. Be it the earth or the planets at large, illumination starts or emanates from the solar center. In short, the sun is the center of illumination in the phenomenal world or the realm of nature.
Likewise in the spiritual world, in the realm of intelligence and idealism there must needs be a center, and that center is the ever-lasting, ever-shining Star. Its lights are the lights of Reality which have shone upon humanity. That light illumines the realm of thought, that light illumines the realm of morals, that light confers the bounties of the kingdom, it is the cause of the cducation of souls, it is conducive to the illumination of the hearts, it gives forth the glad-tidings of God. In short, the moral world, the ethical world, the world of spiritual progress are dependent for their progressive being upon that Center of Illumination. It gives forth the religious light, it vouchsafes the spiritual force, it confers the light eternal, and imbues humanity with the virtues of the human type. This Star of Reality, this Center of Illumination to which I have referred, applies to Manifestations of God in general, to the Prophets of God. Just as the phenomenal sun illumines the phenomenal world, gives it its growth and power of being, likewise the spiritual sun of illumination gives or confers illumination upon the world of morals and the realm of ethics, and were it not for the illumination of that center of the prophetic sun, the world of thought, or intelligence, the realm of ethics would become dark and extinct. The Sun of Reality is one, just as the phenomenal sun is one, but it has numerous dawning points, even as the phenomenal sun has its various points of arising. During the spring season it appears or dawns from the temperate horizon; in the summer it has its distinct summer dawning point, and in the winter it has still its wintry dawning point. These day springs or dawning points differ, but the Sun is ever the same sun. The souls who extend their gaze to the Sun will be the recipients of light no matter from which dawning point that Sun dawns or arises, but those who are fettered with their adoration of the dawning point, are deprived when there takes place a transference of the Sun from one dawning point to another. Just as the solar cycle has its four seasons, likewise the Sun of Reality has its distinct cycles; just as this phenomenal sun has its spring season, the Sun of Reality has also its springtime or spring cycle. The Sun of Reality dawns from a given point, then the springtime arises or begins. The world is set in motion and an extraordinary or tremendous motion takes place in the realm of thought and ideals. The thoughts become brighter, the thoughts become spiritual, the minds find development, the virtues of the human world become apparent, the likeness and image of God will become manifest. Then the summer season, metaphorically speaking, takes place, and winter follows and faint traces, no traces in fact, remain of the effulgences of that spiritual Sun. The surface of the earth becomes dormant, the clay becomes dark and dreary, the trees become naked and no freshness and beauty remain. But again the cycle begins and we have the springtime, and the former spring is thus renewed and the world again becomes resuscitated, illumined, attains spirituality, and religion is organized, the hearts are turned to God, the summons of God are raised, and the life everlasting is vouchsafed. For some time the religious world has become weakened and materialism has advanced. The spiritual phases of life were constantly on the wane; morals were becoming degraded, composure and peace were non-existent for souls, and satanic qualities were taking the upper hand; strife and rancor came into being; bloodshed and pillaging were in vogue. Negligence of God, in short, became a reality. The deprivation of the bounties of Heaven was a fact, so the wintry season was established. Again the springtime of God dawned, the lights of God shone forth, the effulgences of the Sun of Reality became manifest, the realm of thought and heart became exhilarated, a new spirit was breathed into the body of the world and daily advancement took place.
I hope that the lights of the Sun of Reality will illumine the whole world, so that no strife[Page wt-20] and warfare may remain, no bloodshed and battles may remain, so that fanaticism and religious bias may not remain; all humanity may see the bond of brotherhood, the souls may consort with each other in perfect amity, the nations of the world may at last hoist the banner of truth, the religions of the world may be ushered into the same oneness, for the foundations of the divine religions are one Reality. Reality does not accept multiplicity; it is not divisible. All the Holy Manifestations of God have proclaimed and promulgated the same Reality; they have summoned people to the realm of Reality, and Reality is one. But imitations, like unto the clouds or mists, have befogged the Sun of Reality. We must forsake these imitations in order that these mists and these clouds may be dispelled and may free the Sun of Reality. Thus may the sun shine most gloriously, then all the inhabitants of the world will be united, all the religions will become one, all the denominations will become united, all races will become unified, all nativities will become one fatherland, and all the degrees of humanity will be ushered beneath the same tabernacle and the same banner. That these cries and battles cease, amity and accord take place, warfare pass away, peace and composure become realities; all humanity embrace one another, and in the utmost love, accord, composure and comfort, adore one Creator, one God. That the material civilization shall advance, and the heavenly civilization be founded.
Until the heavenly civilization be founded no result will be forthcoming from the material civilization, even as you observe. See what catastrophes take place! Consider the wars which disturb the world, consider the expressions of enmity and hatred! The presence of these wars indicate the fact that the heavenly civilization has not yet been established. If this heavenly civilization be promulgated all this dust will be dispelled, all these clouds will pass away, and the Sun of Reality, with greatest effulgence, with glory, will shine upon mankind.
Prayer.
O God! O Thou who givest! This congregation is turning to Thee, casting their glances at Thy Kingdom and favor, longing to see the lights of Thy Face, O God! bless this nation. Confirm this government. Give this people glory, and confer upon them the Life Eternal. O God! illumine the faces, render radiant the hearts, exhilarate the breasts, crown the heads with the diadem of Thy Providence, cause them to soar in Thy atmosphere, so that they may reach the highest point of Thy glory. Aid them in order that this world may ever find the light and effulgence of Thy presence, O God! shelter this congregation, and admonish this nation. Render them progressive in all degrees. May they become leading in the world of humanity, may they be examples of humankind, may they be manifestations of Thy grace, may they be the inspiration of Thy Word. Thou art the Powerful, Thou art the Mighty, Thou art the Giver and Thou art the Ever-Omniscient!
Lincoln Center—All Souls Church—Chicago, Sunday Night, Мay 5, 1912*
THE divine religions were founded for no other purpose than the unification of humanity and the pacification of mankind. Any movement which brings about peace for human society is truly a divine movement; any reform which brings people, gathers them together beneath the same tabernacle surely is animated by peaceful motives. At all times and in all ages religion has been a factor in cementing the hearts of men together and in uniting various and divergent creeds, and surely it is the peace element therein which unites and which makes peace, for warfare has ever been the cause of separating men, the cause of disunion and discord amongst men.
Consider how His Holiness Jesus Christ united the divergent peoples and differing sects and denominations of the early days, hence it becomes evident that the fundamentals of religion are intended to unite and bind together. Their aim is the universal peace, everlasting peace. Even go prior to the time of His Holiness Jesus Christ and you will find that the prophetic word then and there was also conducive to unification of various types and opposing elements of human society, and the first and primary teachers who succeeded Jesus Christ have aimed at the unity of mankind. His Holiness BAHA'O'LLAH, in Persia, was enabled to unite peoples of various thoughts and various creeds and differing denominations. In far-off Persia there were Christians, Mohammedans, Jews, even Zoroastrians, and their various denominations together with racial distinctions, such as the Semitic, the Arabic, the Persian, the Turk, and so on; through the power of religion. He was
*Translated by Dr. Ameen U. Fareed and taken stenographically by Mrs. Murzieh Moss.[Page wt-21]
enabled to unite these differing peoples, so that these opposing peoples were united to the extent of consorting in perfect amity. Such a unity and accord became realized among them that they were considered as one people, one kind, for every religion of the divine religions is divisible into two distinct departments; one department or division which is essential, which is fundamental, is that which is concerned with the realm of morals and ethics, with the spiritual progress of man and that is changeless. For example, in the Messianic day the divine law was divided into the two divisions. One division which was essential concerned itself with the realm of morals, with the spiritual susceptibilities, with the heavenly bestowals. The other division touched upon the material conditions, the deals among humankind, and that is accidental, and therein there is change and transformation. For example, in the days of Moses there were ten distinct commandments with regard to murder. In the days of Jesus these were abrogated, for in the Mosaic day these ten commandments or ordinances were in accordance with the exigencies of the time but in the days of Jesus these not being in conformity with the times, were abrogated.
In short, every religion, every great religious foundation is divisible into two departments. One concerns the moral welfare and that is one. It was the same in the days of Moses; during the days of Abraham it was the same; in the days of Jesus it remained the same; that is changeless and that is essential religiously. The second division, which has to do with the deals of humanity, with the essential welfare of society, is constantly subjected to changes, in accordance with times and places. The purport is this, that the different religions have for their central aim peace. It is one light, one ocean, one rain, and therein there is no difference at all, hence that forms the basis for peace and amity. The various and opposing nations that factor can bring together and unite. The warring nations can be brought to peace thereby. Consider how after the Messianic day the Roman empire and the Greek nation were at warfare, what enmity was exercised toward the Greeks by the Romans. The warring element between the Assyrians and the Egyptians in that day is well known, but the teachings of His Holiness Jesus Christ proved to be the cement wherewith they were united, they were brought to peace; warfare ceased, strife and rancor passed away, and together they associated with the utmost of love and amity; for strife, warfare, and bloodshed are the very destroyers of the human foundation, whereas peace and amity are the founders of the welfare and the bounty of humanity. For instance, take two nations, two religions, two races, or two peoples which have for two thousand years kept peace or remained in a peaceful state, yet for a time to come they are in need of that peace. Peace is ever needed, but if the two nations should enter the battlefield for one year, at the end of that year consider the destruction and the tremendous demand for peace again, for peace and unity are the factors which bring about the comfort and welfare of humanity, whereas warfare and strife are the destroyers of the foundations of society.
The human organism may be taken as an example of the body politic. As long as the members and parts of the human organism are at peace, co-ordinate, and co-operate together peacefully and harmoniously, we have as the result a perfection of life in its fullest form; where they differ we have the reverse, which in the human organism is warfare, and when dissension continues and discord waxes grave in the human organism, the result is dissension and dissolution and ultimately death. All objects, all created beings are contingent or dependent upon peace, for every contingent or phenomenal being is composed of distinct elements. As long as there is an amicable understanding and unity of action and co-ordination among these elements which go to form this phenomenal being, there we have peace, but as soon as dissension takes place disintegration results. The purpose is this, that peace and amity are the saving factors of society, whereas warfare and strife are the factors which bring about death and destruction, and God has willed for His humankind naught but peace and amity. All the prophets has He sent for this purpose. For peace and amity are life itself, whereas discord and dissension are death and destruction.
Now, inasmuch as the reality of the religions is one, and the difference is one of imitations, but religion essentially is one, the existing religions must give up the imitations in order that the Reality may enlighten them all, may unite humanity. When people hold fast to that Reality, that Reality being one, all shall be united and agreed; all the religions then shall summon people to the oneness of the world of humanity; all the religions will summon people to justice; all the divine religions will proclaim equality of rights; all the divine[Page wt-22] religions will summon people to the mercy of God; all the divine religions will admonish people to virtue. The foundation is one, there is no difference therein. If the essentials of religion, therefore, be observed, peace shall be the result, and when we study conditions we find that the conditions existing are due only to imitations which have crept into the religions, and the differences in the imitations have caused these various sectarian denominations and sects.
And now let us consider the various people of the world. They all belong to one kind, and let us recall the fact that the various nations of the world—the American, the English, the French, the German, all the continental nations, even the Turks and Persians, belong to the same Adam, belong to the same household—why should they have dissension? The surface of the earth is one nativity and that nativity was intended for all. God did not place these boundaries. Why should a matter which has not been originally destined by God, namely, the imaginary boundary lines placed by humankind, be made the bone of contention and the cause of differences? God has created all humanity; He has provided for all; He is preserving all, and all are submerged in the ocean of His mercy. Not a single soul is deprived. Now, inasmuch as we have such a kind God, why should we be at war with each other? Now that His light is shining upon all, why should we cast some of ourselves into darkness? Inasmuch as His table is spread for all, why should we deprive one another? Now that His effulgence is reaching us all, why shall we place ourselves within darkness? As long as we have a basis for amity, for unity, why should we deprive ourselves thereof? There is no doubt that the cause is only ignorance and that the result is perdition. It is a cause of depriving humanity of the eternal favors of God, hence we must forget all the imaginary causes of difference and refer to the very fundamentals of the divine religions in order that we may associate with perfect love and accord, considering humankind as one family, the surface of the earth as one nativity, and all races as belonging to one humankind, and let us live under the protection of God, attaining to the eternal happiness in this world and to the life everlasting in the world to come.
Benediction by Abdul-Baha.
O Thou kind Lord! Thou hast created all humanity from the same original parents, Thou hast destined that all shall belong to the same household, and in Thy Holy Presence they are all Thy servants, and all mankind are sheltered beneath Thy tabernacle. All have gathered together at Thy table of bounty, all are radiant through the light of Thy Providence. O God! Thou are kind to all, Thou hast provided for all, Thou dost shelter all, Thou conferest life upon all, Thou hast endowed each and all with talents and faculties; all are submerged in the ocean of Thy mercy, O Thou kind Lord! unite all, let all the religions agree, make all the nations one, so that all may see one another as one kind, the denizens of the same fatherland. May they all associate with one another with perfect amity and unity, O God! hoist the banner of the oneness of humankind, O God! establish the Most Great Peace. Cement Thou, O God! the hearts together. O Thou kind Father, God! exhilarate the hearts through Thy fragrance of love; brighten the eyes through the light of Thy guidance: cheer the hearing of all with the melody of Thy Word, and shelter us all in the cave of Thy Providence. Thou art the Mighty and Powerful! Thou art the Forgiving, and Thou art the one who overlookest the shortcomings of all humankind!
