Universal and Lasting Peace/Text
 | The text below this notice was generated by a computer, it still needs to be checked for errors and corrected. If you would like to help, view the original document by clicking the PDF scans along the right side of the page. Click the edit button at the top of this page (notepad and pencil icon) or press Alt+Shift+E to begin making changes. When you are done press "Save changes" at the bottom of the page. |
UNIVERSAL
AND " LASTING PEACE
ommentary 0n Abddl-Bahá’s Tablet the Hague by Firuz Kazemzadeh.
[Page 2]
UNIVERSAL
«a
142—934!!!
JO
.1
V<
Commentary on Abdu’l-Bahá’s Tablet to the Hague by Firuz Kazemzadeh.
[Page 3]
Copyright © 1970 National Spiritual Assembly
of the Bahá’ís of the United States of America
Printed in USA.
[Page 4]
"There is not one soul whose comcience
does not textify that in this day there i! no
more important matter in the world than that
of Univerml Peace.” __ ‘Abdu’l-Bahá
[Page 5]
UNIVERSAL AND lASTING PEACE
"There is not one soul whose comcz'ence does not textify that in thiy day there i: no more important matter in the world than that of Universal Peace.”1 THESE WORDS, written half a century ago, have never been more meaningful than now. Great nations, armed to the teeth, live in constant anticipation of catastrophe. Incredibly complicated and powerful weapons systems are built only to give way to other even more destruCtive ones. Humanity’s very survival is no longer assured, and the fear of the holocaust is poisoning the life of the generation that has matured since the advent of the atomic age.
Reason, morality, and the will to live should long ago have forced world leaders to dedicate their greatest efforts to the search for peace. Yet today the pursuit of peace is no more earnest, no more intense, no more consrant than in the past. Having failed to resolve their differences, to find a common ground, and to abandon nationalistic ambitions, the leaders of mankind have assigned "low priority” to the search for peace. While the threat of catastrophe remains undiminished, no realistic proposals to prevent conflict are seriously entertained by those who hold in their grasp the deStiny of man.
Shortly after World War I had ended, and the memory of its horror was still fresh, peace became “popular.” President Wilson’s initiative in proposing the formation of a League of Nations was enthusiastically welcomed by the masses and reluctantly followed by the leaders. However, the League of Nations was
1. Citations are from ‘Abdu’l-Bahá, The Bahá’í Peace Program (New York: Bahá’í Publishing Committee, 1930), pp. 11-30.
[Page 6]
a purely political institution, a looseand far
from universal association of sovereign states
each of which reserved to itself the ultimate
power to wage war. A vast majority of those
who met at the Paris Peace Conference in
1919 paid lip service to the cause of peace
while placing the narrow and selfish interests
of their respective nations, classes, and parties
above the interests of humanity. At the conference table and in the crowded corridors
“the peacemakers” sowed the seeds of future
conflicts. To them peacemaking had no
spiritual dimension and they did not address
themselves to the deeper levels in the nature
of man.
It was then that ‘Abdu’l-Bahá, son of the Founder of the Bahá’í Faith and its spiritual leader, sent a letter to the Central Organization for a Durable Peace at The Hague. He praised its members as ”pioneer: among the well-wz'shem Of the world of humanity” and vividly contrasted the evils of war with the blessings of peace.
"Thi: recent war [He wrote] ha: proved to the world and the people that war 2': destruction while Universal Peace is comtrztction; war 1'; death while peace 2': life; war it mpecity tmzl bloodthirstinestr while peace 2': henefieence amt humanenen; war 17: [m appurtenance Of the world of nature while peace i: of the foundation of the religion of God; war ii darhnem upon darkneu while peace is heavenly light; war it the dettroyer of the edifice of mankind while peace i; the everlmting life of the world of humanity; war is like a devouring wolf while peace 2': like the angel: of heaven; war 2'; the struggle for exz'Jtence while peace 2': mutual aid and cooperation amen g the people: of the world and the came 0 f the good-plezmtre Of the True One in the heavenly realm.”
"There 2': not one 501d,” ‘Abdu’l-Bahá. pro
[Page 7]
claimed, "whoxe conscience doe: not textify
that in this day there i: no more important
matter in the world than that of Universal
Peace.” The leaders of humanity, however,
have conceived of peace in purely political
terms while " . . . the wiIe J'OZtZJ who are aware
of the esxential relatiomhz'p: emanating from
the realities of thing: consider that one single
matter cannot, hy z'txelf, influence the human
reality as it ought and :hoala’, for until the
mind! of men become anited, no important
matter can he accomplished. At preyent Unioerxal Peace 2': a matter of great importance,
hat unity of comcz'ence i5 essential . . .”
THE ELIMINATION OF WAR and the esrablishment of universal peace, ‘Abdu’l-Bahá reiterated, depended upon the acceptance of certain
teachings which Bahá’u’lláh, the Author of
the Bahá’í Faith, had promulgated fifty years
earlier. Though exiled from His native Persia
and held prisoner most of His life, Bahá’u’lláh
gave mankind sublime teachings which His
followers have spread to the four corners of
the earth. Central to Bahá'u’lláh’s message,
‘Abdu’l-Bahá informed the Hague Peace Organization, ". . . wax the declaration of UnioerJfll Peace. People of diflerent nations, religions
and .rect: who followed H im came together to
Inch an extent that remarhahle gathering:
were z'mtitated consisting of the oariou: nation; [nationalities] and religion: of the East.
Every Jran who entered there gatherings Jaw
hat one nation, one teaching, one pathway,
one order, for the teaching: of Hi; H olineu
Baha’a’llah were not limited to the estahZiJhment of Univerxal Peace. They embraced
many teaching which supplemented and mpported that of Univerxal Peace.”
First: among these teachings ‘Abdu’l-Bahá
lists independent investigation of truth. Fifty
years later, in a world dominated by propa
[Page 8]
ganda and advertising, the need for each individual to "be idfled from tlae darkness of
imitation and attain to the truth” is more palpable than ever. Men everywhere disagree;
yet ”As reality it one and cannot admit of
multiplicity, t/aetefore dlflerem‘ opinion: must
ultimately become fmell into one.”
Independent investigation of truth must lead men to the full acceptance of the oneness of humanity: "that all human beings are the
- lyeep of God and He l: the kind Shepherd.“
So central is this principle to the well-being of mankind that Bahá’u’lláh made unity the main purpose of religion. Never before in history had it been stated so explicitly "tbat religion mutt be the came of fellowship and love. I f it become: the came of e.ttmngemem then it 2': not needed, for religion is like a remedy; if it aggravatex the dixeme then it becomes unnecessary.”
Unity of mankind implies the abandonment of religious, racial, political, economic, and patriotic prejudices which have divided humanity into hostile sects, groups, parties, classes, and nations. "/1: long 4: them prejudicex perxitt,” ‘Abdu’l-Bahá wrote, "tlae struggle for exixteme mm! remain dominant, and bloodtbimtz'nen and mpeclty continue. Therefore, even a! wax t/ae case in tlae past, t/oe world of bamam'ty cannot be saved from the darkneu 0 f nature and cannot attain illumination except through the abandonment of prejudices . . .”
In the twentieth century nationalism has been the most desttuCtive of all social forces and ideologies. Legitimate love of country has been perverted and turned into hatred and fear of all nations except one’s own. For ‘Abdu’l-Bahá "t/ae patriotic” prejudice was a result of "aéxolute ignonmce, for the mrface of Ilse eerily 2‘: one native land.” With sublime
10
[Page 9]
51mph'city He conveyed to the Central Organization for a Durable Peace these profound
truths:
"Every one can live in any spot on the terrextrial glohe. Therefore all the world is mnn’x birthplace. TheJe honndnrz'e: and ontlets have been deoixeal by man. In the creation, Inch boundaries . . . were not emigned. Europe 2': one continent, A52}: 1': one continent, Africa it one continent, Amtrnlz'tz 2': one continent, hnt tome of the JOZtlJ, from permnnl motive: and
- elfixh interem, have divided each one of thexe
continents and conn'dereel a certain part as their own country. Goal ha: set up no frontier between France and Germany; they ate continuous. . . . and if thi; conception of patriotixm remains limited within a certain circle, it will he the primary came of the world"; destruction. N 0 wire and jnxt perxon will acknowledge thexe imaginary dlxtinctionx. Every limited area which we call our native country we regard 45 our motherland, wheren: the terreytrz'al glohe i: the motherland of all, and not any rejtrz‘cted area. In thort, for a few day: we live on this earth and eventually we are hnrieel in it, it 2': our eternal tomh. I: it worth while that we thonld engage in hloodxhezl and tear one another to piecet for thi; eternal tomb? Nay, far from it, neither is Goal plemed with JZtC/Q conduct nor would any 54728 man approve of it.”
To ACHIEVE UNITY and peace man must abandon his prejudices and learn to see himself as the citizen of the world. He must also reconstruct his economic and political life and follow ways that would lead to the strengthening of international ties and the increase in the exchange of commodities between countries. The development of communication
11
[Page 10]
and transportation since 1919 has already led
to substantial integration of the economies of
nations. However, their political and cultural
integration has been prevented by ”patriotic
prejudice”.
The abandonment of political and economic prejudices would produce "univemzl benefitx”. Yet these will net lead to harmony and peace, says ‘Abdu’l-Bahá, unless they are justly distributed and the opportunity to participate in them is open to all as a right. Thus extremes of poverty and wealth must be eliminated, women must receive equal rights with men, and ”Every cbz'ld must be instructed in meme: [various branches of knowledge] a: 172qu a: i: necexmry.” Justice and right also are among the necessary conditions for the establishment of universal peace: "Until these are realized on the plane of exixtence, all tbing; xball be in dimrder and remain imperfeet.”
‘Abdu’l-Bahá proclaimed man’s freedom, but not the freedom so commonly sought today, nor freedom to indulge one’s appetites, not freedom from those restraints which educate and humanize. Rather He proclaimed man’s freedom ". . . tbat tbrougb the ideal Power be Ibould be free and emancipated from the captivity of the world of nature; for as long a: man is captive to nature be i; a ferociom animal, a: the Jtruggle for exixtence by one 0 f the exigencie: of the world of nature. Tbi: matter of the struggle for existence is the fountain-bead of all caltzmitiex and i5 the mpreme czfi‘liction.”
IT WAS FREEDOM to develop the distinctively human part of man’s nature, freedom to spititualize oneself, freedom to transcend one’s limitations that ‘Abdu’l-Bahá recommended
12
[Page 11]
as a prerequisite for the creation of a harmonious and peaceful society.
Here ‘Abdu’l-Bahá touched the central problem of modern civilization, a civilization which has produced almost unlimited material power yet has starved man’s inner self.
”And among the teachings of Buhd’u’lláh [‘Abdu’l-Bahá writes] i: that although material civilization it one of the mean: for the progren of the world of mankind, yet until it become: comhined with Diuizze civilization, the desired reJult, which i: the felicity of manhind, will not he attained. Consider! TheJe huttlethipx that reduce a city to tuim within the quce of an hour are the result of materiel civilization; lihewixe the Krupp gum, the Mauser riflex, dynamite, :uhmariney, torpedo hoats, armed aircraft and homhiug aeroplane: ——ull theJe weapons of war are the malignant fruit: of material civilization. H ad material civilization heen comhined with Divine civilization, thete fiery weapon: would never have heen invented. Nay, rather, human energy would have heen wholly devoted to uxeful iuuentiom and would have heeu concentrated on pmiteworthy ditcoueries. Material civilization it like a lamp—glim. Divine civilization is the lump itself and the glam without the light it dark. Material civilization is like the body. No matter how infinitely graceful, elegant and heautiful it may he, it it dead. Divine civilization i5 lihe the :pirit, and the hody gets it: life from the spirit, otherwixe it become: a corpse. It has thu: heen made evident that the world of mankind i: in need of the hreath: of the Holy Spirit. Without the WM the world of mauhiud i5 lifelett, and without this light the world of mankind is in utter durhnem. For the world of nature i; an animal world. Until man it how uguiu from the world of nature, that
13
[Page 12]
it to my, becomet detached from the world of
nature, he is extentz'tzlly an animal, and it i:
the teaching of God which convert thi: animal into a human Joul.”
Once awakened to his own humanity by the teachings of God, man embarks on the great journey of construCting and maintaining civilizations. He is at all times in danger of losing his way, of following false leaders, of succumbing to the promptings of his own untamed nature. For man ”religion is a mighty bulwark.” It preserves and protects both the individual and society more securely than any Other force: "If the edifice of religion Jhahes amt totterx, commotion and cheat will emue anal the order of thing; will he utterly upset, for in the world 0 f mankind there are two mfeguard: that protect 7mm from wrongdoing. One i; the law which punishe; the criminal; hut the law prevent: only the manifett crime and not the concealed 51'”; whereas the ideal mfegutml, namely, the religion of God, prevent: hath the manifett and the concealed crime, train: man, educate: morals, compel: the adoption of virtue; and l: the all-z'nclmive power which guarantee: the felicity Of the world of manhlml.”
Bahá’u’lláh’S teachings are numerous. They constitute, ‘Abdu’l-Bahá declared, "The greatett ham for the felicity of mankind . . . ” They must be ”added to the matter of Univemzl Peace and combined with it
Otherwite the realization of Univerml Peace (hy ittelf) in the world of mankind is difficult.” Fifty years after ‘Abdu’l-Bahá wrote these prophetic words mankind has nor yet established peace. The basic principles stated by Bahá’u’lláh more than a century ago have not received universal recognition and acceptance. Attempts are still being made at
14
[Page 13]
peacemaking in a vacuum—even though
‘Abdu’l-Bahá warned that "If the quextion i5
remitted to Universal Peace alone, the remerhahle result; which are expected and
desired will not he attained.”
Universal Peace is nor only composed of myriad component parts, ‘Abdu’l-Bahá erte. Universal Peace must also guarantee all peoples the fulfillment of their highest aspirations. The salient characteristic of the Bahá’í Faith is that it can unite members of all races, nations, and religions. ”At present the teach ing; of Hi: Holinem Behii’ii’lliih are such,” ‘Abdu’l-Bahá declared, ”that all the communitie; Of the world, whether religiom, political 0r ethical, ancient or modern, find in the teaching: of Behii’ii’lltih the exprenion of their highett wixh.”
Believers in every religion have been able to find in the Bahá’í Faith "4 religion that perfectly conform: with present conditiom, which in reality effect: the immediate cure of the incurable dixeexe, which relieve: every 1min, and heytowx the infallible antidote for every deadly poiwn.” Traditional religions cannot serve as the basis for the establishment of world unity. They were born and matured in other ages and under totally different conditions than those of the present. Their Specific laws and theologies belong to the past. "But the exsentiel hem of all the Divine Religions which pertain: to the virtue; 0 f the world of mankind and i: the foundation of the welfare of the world of man, i: found in the teachings of His H olineu Bahá’ít’lliih in the most perfect presentation.”
The most advanced political and economic norions and the most progressive attitudes on issues of race are also to be found in the teachings of the Bahá’í Faith. "These teaching:,” says ‘Abdu’l-Bahá, ”constitute the all 15
[Page 14]
inclusive power among all men anal are
practicable.” The question of Universal Peace
is itself an example of the practicability of
the teachings of Bahá’u’lláh:
". . . although the League of Nation: has been hronght into existence, yet it i: incapable of estahlishing Universal Peace. But the Sitpreme Trihanal which His Holinesx Bahá’u’lláh has descrihed will fulfill this sacred task with the utmost might and power. Anal -His plan is this: that the national assemhlies of each country and nation—that is to say parliamentJ—shonlal elect two or three person: who are the choicest men of that nation, and are well informed concerning international laws and the relations hetween governments anal aware of the essential needs of the world of humanity in this day. The number of these representatives should he in proportion to the nmnher of inhabitants of that country. The election of these souls who are chosen hy the national assemhly, that is, the parliament, must he confirmed hy the upper house, the congress and the cahinet anal also hy the president or monarch so these persons may he the elected ones of all the nation and the government. From among these people the memhers of the Supreme Trihanal will he elected, ana’ all mankind will thus have a share therein, for every one of these delegates is fully representative of his nation. When the Supreme Trihitnal gives a ruling on any international question, either unanimously or hy majority—rale, there will no longer he any pretext for the plaintifi‘ or ground of ohjection for the defendant. In case any of the governments or nations, in the execution of the irrefutahle decision of the Supreme Trihnnal, he negligent and dilatory, the rett of the nations will rise up against it, hecaitse all the governments and nations of the world
16
[Page 15]
are the mpporterx of Ibis Supreme Tribunal.
Consider what a firm foundation t/ai: iI/ But
by a limited and restricted League t/oe purpoye will not be fealz'zed a; it ought and
sboul .”
NEITHER will the purpose of establishing permanent and universal peace be attained in our day through the agency of a limited and restricted institution such as the United Nations. The League was undoubtedly a step in the right direction, yet it failed. National ambitions, ingrained prejudices, isolationisrn, and apathy prevented the member states from abdicating a portion of their sovereignty to the League. As a result it was paralyzed, deserted, and died in obscurity in the midst of a world war it should have prevented. The United N ations has not yet been put to such a test. However, since the United Nations came into being in 1945 the world has witnessed several wars, two of which are currently under way. The United Nations has been able to prevent or settle only a few of the major conflicts of the last twenty years. Neither the League nor the United Nations has been able to touch the hearts of mankind, to inspire allegiance, or to instill a higher loyalty than that traditionally given to a nation state. The quest for world peace must itself become transformed into a spititual search, into a religious experience. Fifty years ago, ‘Abdu’l-Bahá pointed to the source of such a transforming power:
"Comz'der 190w powerful are the teaching: of Hi: H olz'nex; Babd’u’lla'b. At a time when Hi5 H olinexs wax in the primn Of 'Akéa’ and wax under t/Je rextrictiom and threat: of two bloodt/oz'rxty kingt, notwitbxtamling tlai: fact, Hi: teaching: spread with all power in Pem'zz 472d otloer countriex. . . . for fifty years the
17
[Page 16]
Bahai’z’; in Pem'e and moyt region: have been
under severe rejtrictiom and the threat of
- word and spear Thonmnd: Of xonlx have
given their live: tn the arena of sacrifice and have fallen a: victim: under the sword of oppression and cruelty . , . All thi; oppremion and cruelty, rnpacity 4nd bloodthirstiness dial not hinder or prevent the spread of the teaching; of Bahá’n’lla’h. They spread more and more every day, and their power and might hecame more evident.”
The power inherent in the teachings of Bahá’u’lláh transformed individuals and built communities composed of members of many races, peoples, religions, and creeds. They have been united by love for mankind into a fellowship that conquered division, reconciled enmities, and dispelled suspicions. Unity brings Strength, While division leads to social decomposition. The annihilation of things, ‘Abdu’l-Bahá wrote, "conn’st; in the decomposition and :epamtz'on of elements.” The union of diverse flowers, leaves, and fruits constitutes the beauty of a garden. ”Lihewixe, when diflerence and wm'ety of thought:, formx, opiniom, character; and moral: of the world of mankind come under the conteal of one Supreme Power, that influence of compoxition among the element: is the came of life, while dinociation end separation is the came of death. In short, attraction anal harmony of thing: are the cause of the production of fruit; and nyefnl remlti, while repnljz'on and inharmony of thing: are the mum of dixtnrhtznce and annihilation. From harmony and attraction, all living contingent heingx, sneh as plant, animal and men, are realized, and from inhermony and repetition decay sets in and annihilation heconte: manifext. Therefore whatever i: the
18
[Page 17]
came of harmony, attraction and union
among men it the life of the world of hitmanity, and whatever i: the came of diference, of repulxion and of :eptmztion i: the
came of the death of mankind.”
Is such union possible? ‘Abdu’l-Bahá would answer:
”Should any one ohject that, time the communities and nations and mces and people: of the world have diflerent formalities, cmtomx, timer, temperamentx, morals, wztied thaitghtx, minds and opinions, it is therefore impouihle for ideal unity to he made manifext and complete union among men to he realized, we my that diflerence; are of two hinds: One lead: to dextritction, and that i; like the diflerence hetween warring people: and competing nation: who destroy one another, uproot each other’: familieJ, do itwizy with rest and comfort and engage in hloodthee! and rapacity. Thzzt i: hlitmeworthy. But the other diflerence comim in variation. This i5 perfection itxelf and the cause of the appearance of Divine hounty. Comider the flower: of the rose garden. Although they are of diflerent hindt, nation; color! and diverse forms and appearance;, yet it: they drinh from one water, are Jwayed hy one hreeze and grow hy the warmth and light of one Inn, this variation and thi: diflerence came each to enhance the heaitty anti Jplendor of the othery. The diflerence; in mannerJ, in customs, in hahitx, in though“, opinion: and in temperament: it the came of the adornment of the world of mankind. This is preiteworthy. Lihewise this diflerence and this variation, like the diflerence and variation of the parts and memher: of the human hody, are the came of the appearance of heaitty and perfection. A: thexe diflerent part:
19
[Page 18]
and member: are under the control of the
dominant mint, and the spirit permeatex all
the orgam aml memhers, and rules all the
arteries and helm, this diflereme and this
variation Jtrengthen love and harmony and
thi: multiplicity 2‘: the greatext aid to amty.”
Through the potency of the teachings of Bahá’u’lláh differences and conflicts give way to harmony and fellowship. ”Praije he to God,” says ‘Abdu’l-Bahá, "in this day the light of the Word of Goal ha: shone forth upon all regiom, anal from all sects, communities, natiom, trz'hex, peoplex, teligz'om anal denominatiom, xoals have gathered under the shadow Of the Word of Onenes: . . . ”
T0 CONCLUDE His message to the Central Organization for a Durable Peace at The Hague, ‘Abdu’l-Bahá quotes a letter written during the first World War and addressed to the people of the world. He reiterates some of the basic principles of the Bahá’í Faith and calls upon the followers of Bahá’u’lláh to ”purify their Jight” and always to think of doing good:
"They must see 720 enemy and count no one a: an ill wisher. They must comt'der every one on the earth a: a friend; regard the Jtranger as an intimate, anal the alien a5 a companion. They must not he hozmzl by any tie, nay, rather, they should he free from every hand. . . . O ye dear friend:.’ The world 2'; engaged in war and xtraggle, and mankind i: in the utmost conflict and danger. The darkneu Of szaithfalnem has emhroaaleal the earth and the illumination of faithfulneu ha; become concealed. All nation: and trihe: Of the world have sharpened their claws anal are warring anal fighting with each other. The edifice of man i: Jhatterecl. Thoaxamlx of families are wandering alimomolate, Thou 20
[Page 19]
‘rand: Of Joztls are hexmearea' with a'mt and
hloozl in the arena of hattle anal Itmggle
every year, anal the tent of happineu and
life i: overthrown. The ptominent men become commander; and hoa5t Of hloodxhed,
and glory in destruction. One :ayJ‘: “I have
Jeveretl with my :woral the neck: of a nation,’
and one: ’I have levelled a kingdom to the
datt’; and another: “I have overthrown the
foundation of a government.’ Thi; i: the pivot
around which the pride and glory of mankind
are revolving. In all region; friendship and
aprightneu are denounced and reconciliation
and regard for truth are alexpixetl. The herala’
of peace, reformation, love and reconciliation
is the Religion of the Blexseal Beauty which
ha; pitched it: tent on the apex of the world
anal proclaimed its :ttmmon; t0 the people.
"Then, O ye friends of God! Appreciate the value of thix precious Revelation, move and act in accordance with it and walk in the Jtraight path and the right way. Show it to the people. RaiJe the melody of the Kingdom and spread ahroatl the teaching: and ordinance: of the loving Lord J0 that the world may become another world, the clarkened earth may become illnmined and the dead hody Of the people may ohtain new life. Every Joal may seeh everlasting life through the hreath Of the Merciful. Life in thix mortal world will quichly come to an end, anal this earthly glory, wealth, comfort and happineu will Joan vanixh and he no more. Summon ye the people to God anal call the malt t0 the manner; and conduct of the Supreme ConcoarIe. T0 the orphans he ye hind fathem, and t0 the unfortunate a refuge anal shelter. T0 the poor he a treatare of wealth, and t0 the Jich a remedy and healing. Be a helper of every oppreuetl one, the protector of every destitute one, he ye e’z/er mindful t0 5671/9 any
21
[Page 20]
10a} of mankind. Attach n0 importance to
Ielf-Ieehing, rejection, arrogance, oppreuion
and enmity. Heed them not. Deal in the contrary way. Be hind in truth, not only in appearance and outwardly. Every soul of the
friend: of God must concentrate hi5 mind on
thiI, that he may manifest the mercy of God
anal the hozmty Of the Forgiving One. He
mmt do good to every 50a! whom he encounterx, and render hehefit to him, becoming
the cause of improving the moral: and correcting the thought 50 that the light of
guidance may shine forth and the bounty of
Hi; Holinetgr the Merciful One may entompan. Love ix light in whatxoe'uet home it
may shine and enmity i5 darknen in whatJoever ahode it dwell.
”O friend; of God! Strive ye 50 that thi: danéneu may he utterly dijpelled and the Hidden Myxtery may he ¢evealed and the realitie; 0 f thing; made evident and mam'feJt.”
Thus fifty years ago ‘Abdu’l-Bahá addressed those who were trying, however unsuccessfully, to establish a durable peace. Since then several wars, great and small, have demonstrated the inadequacy of the conventional diplomacy and of the traditional nation—state system to prevent armed conflict. Modern wars tend to be total wars. Peace too must be total. To achieve peace modern man will have to undertake a complete reconstruction of society and self. Habits of living and habits of thought will have to change. False values will have to be abandoned. Outworn attitudes will have to be shed and new, constructive ones acquired. The task is enormously complex yet: absolutely essential. To those who undertake it ‘Abdu’l-Bahá’s words will continue to provide guidance and inspiration.
22