Paris Talks Part 21

I in the East, and you in the West, let us try with heart and soul that unity may dwell in the world, that all the peoples may become one people, and that the whole surface of the earth may be like one country-for the Sun of Truth shines on all alike.

All the Prophets of G.o.d came for love of this one great aim.

Look how Abraham strove to bring faith and love among the people; how Moses tried to unite the people by sound laws; how the Lord Christ suffered unto death to bring the light of love and truth into a darkened world; how Mu?ammad sought to bring unity and peace between the various uncivilized tribes among whom he dwelt. And last of all, Baha'u'llah has suffered forty years for the same cause-the single n.o.ble purpose of spreading love among the children of men-and for the peace and unity of the world the Bab gave up his life.

Thus, strive to follow the example of these Divine Beings, drink from Their fountain, be illumined by Their Light, and to the world be as symbols of the Mercy and Love of G.o.d. Be unto the world as rain and clouds of mercy, as suns of truth; be a celestial army, and you shall indeed conquer the city of hearts.

Be thankful unto G.o.d that Baha'u'llah has given us a firm and solid foundation. He left no place for sadness in hearts, and the writings of His sacred pen contain consolation for the whole world. He had the words of truth, and anything that is contrary to His teaching is false. The chief aim of all His work was to do away with division.

The testament of Baha'u'llah is a Rain of Goodness, a Sun of Truth, Water of Life, the Holy Spirit. Thus open your hearts to receive the full power of His Beauty, and I will pray for you all that this joy may be yours.

Now I say 'Good-bye'.

This I say only to your outer selves; I do not say it to your souls, for our souls are always together.

Be comforted, and rest a.s.sured that day and night I shall turn to the Kingdom of Abha in supplication for you, that day by day you may grow better and holier, nearer to G.o.d, and more and more illumined by the radiance of His Love.

ADDRESS BY 'ABDU'L-BAHa AT THE FRIENDS' MEETING HOUSE, ST MARTIN'S LANE, LONDON, W.C.

Sunday, January 12th, 1913

About one thousand years ago a society was formed in Persia called the Society of the Friends, who gathered together for silent communion with the Almighty.

They divided Divine philosophy into two parts: one kind is that of which the knowledge can be acquired through lectures and study in schools and colleges. The second kind of philosophy was that of the Illuminati, or followers of the inner light. The schools of this philosophy were held in silence. Meditating, and turning their faces to the Source of Light, from that central Light the mysteries of the Kingdom were reflected in the hearts of these people. All the Divine problems were solved by this power of illumination.

This Society of Friends increased greatly in Persia, and up to the present time their societies exist. Many books and epistles were written by their leaders. When they a.s.semble in their meeting-house they sit silently and contemplate; their leader opens with a certain proposition, and says to the a.s.sembly 'You must meditate on this problem'. Then, freeing their minds from everything else, they sit and reflect, and before long the answer is revealed to them. Many abstruse divine questions are solved by this illumination.

Some of the great questions unfolding from the rays of the Sun of Reality upon the mind of man are: the problem of the reality of the spirit of man; of the birth of the spirit; of its birth from this world into the world of G.o.d; the question of the inner life of the spirit and of its fate after its ascension from the body.

They also meditate upon the scientific questions of the day, and these are likewise solved.

These people, who are called 'Followers of the inner light', attain to a superlative degree of power, and are entirely freed from blind dogmas and imitations. Men rely on the statements of these people: by themselves-within themselves-they solve all mysteries.

If they find a solution with the a.s.sistance of the inner light, they accept it, and afterwards they declare it: otherwise they would consider it a matter of blind imitation. They go so far as to reflect upon the essential nature of the Divinity, of the Divine revelation, of the manifestation of the Deity in this world. All the divine and scientific questions are solved by them through the power of the spirit.

Baha'u'llah says there is a sign (from G.o.d) in every phenomenon: the sign of the intellect is contemplation and the sign of contemplation is silence, because it is impossible for a man to do two things at one time-he cannot both speak and meditate.

It is an axiomatic fact that while you meditate you are speaking with your own spirit. In that state of mind you put certain questions to your spirit and the spirit answers: the light breaks forth and the reality is revealed.

You cannot apply the name 'man' to any being void of this faculty of meditation; without it he would be a mere animal, lower than the beasts.

Through the faculty of meditation man attains to eternal life; through it he receives the breath of the Holy Spirit-the bestowal of the Spirit is given in reflection and meditation.

The spirit of man is itself informed and strengthened during meditation; through it affairs of which man knew nothing are unfolded before his view.

Through it he receives Divine inspiration, through it he receives heavenly food.

Meditation is the key for opening the doors of mysteries. In that state man abstracts himself: in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves. To ill.u.s.trate this, think of man as endowed with two kinds of sight; when the power of insight is being used the outward power of vision does not see.

This faculty of meditation frees man from the animal nature, discerns the reality of things, puts man in touch with G.o.d.

This faculty brings forth from the invisible plane the sciences and arts.

Through the meditative faculty inventions are made possible, colossal undertakings are carried out; through it governments can run smoothly.

Through this faculty man enters into the very Kingdom of G.o.d.

Nevertheless some thoughts are useless to man; they are like waves moving in the sea without result. But if the faculty of meditation is bathed in the inner light and characterized with divine attributes, the results will be confirmed.

The meditative faculty is akin to the mirror; if you put it before earthly objects it will reflect them. Therefore if the spirit of man is contemplating earthly subjects he will be informed of these.

But if you turn the mirror of your spirits heavenwards, the heavenly constellations and the rays of the Sun of Reality will be reflected in your hearts, and the virtues of the Kingdom will be obtained.

Therefore let us keep this faculty rightly directed-turning it to the heavenly Sun and not to earthly objects-so that we may discover the secrets of the Kingdom, and comprehend the allegories of the Bible and the mysteries of the spirit.

May we indeed become mirrors reflecting the heavenly realities, and may we become so pure as to reflect the stars of heaven.

PRAYER

97 Cadogan Gardens, London, December 26th, 1912

'Should Prayer take the form of action?'

'Abdu'l-Baha.-'Yes: In the Baha'i Cause arts, sciences and all crafts are (counted as) worship. The man who makes a piece of notepaper to the best of his ability, conscientiously, concentrating all his forces on perfecting it, is giving praise to G.o.d. Briefly, all effort and exertion put forth by man from the fullness of his heart is worship, if it is prompted by the highest motives and the will to do service to humanity.

This is worship: to serve mankind and to minister to the needs of the people. Service is prayer. A physician ministering to the sick, gently, tenderly, free from prejudice and believing in the solidarity of the human race, he is giving praise'.

'What is the purpose of our lives?'

'Abdu'l-Baha.-'To acquire virtues. We come from the earth; why were we transferred from the mineral to the vegetable kingdom-from the plant to the animal kingdom? So that we may attain perfection in each of these kingdoms, that we may possess the best qualities of the mineral, that we may acquire the power of growing as in the plant, that we may be adorned with the instincts of the animal and possess the faculties of sight, hearing, smell, touch and taste, until from the animal kingdom we step into the world of humanity and are gifted with reason, the power of invention, and the forces of the spirit.'

EVIL

'What is evil?'

'Abdu'l-Baha.-'Evil is imperfection. Sin is the state of man in the world of the baser nature, for in nature exist defects such as injustice, tyranny, hatred, hostility, strife: these are characteristics of the lower plane of nature. These are the sins of the world, the fruits of the tree from which Adam did eat. Through education we must free ourselves from these imperfections. The Prophets of G.o.d have been sent, the Holy Books have been written, so that man may be made free. Just as he is born into this world of imperfection from the womb of his earthly mother, so is he born into the world of spirit through divine education. When a man is born into the world of phenomena he finds the universe; when he is born from this world to the world of the spirit, he finds the Kingdom.'

THE PROGRESS OF THE SOUL