The Promulgation of Universal Peace Part 17

Furthermore, the education of women is of greater importance than the education of men, for they are the mothers of the race, and mothers rear the children. The first teachers of children are the mothers. Therefore, they must be capably trained in order to educate both sons and daughters.

There are many provisions in the words of Baha'u'llah in regard to this.

He promulgated the adoption of the same course of education for man and woman. Daughters and sons must follow the same curriculum of study, thereby promoting unity of the s.e.xes. When all mankind shall receive the same opportunity of education and the equality of men and women be realized, the foundations of war will be utterly destroyed. Without equality this will be impossible because all differences and distinction are conducive to discord and strife. Equality between men and women is conducive to the abolition of warfare for the reason that women will never be willing to sanction it. Mothers will not give their sons as sacrifices upon the battlefield after twenty years of anxiety and loving devotion in rearing them from infancy, no matter what cause they are called upon to defend. There is no doubt that when women obtain equality of rights, war will entirely cease among mankind.

Baha'u'llah promulgated the fundamental oneness of religion. He taught that reality is one and not multiple, that it underlies all divine precepts and that the foundations of the religions are, therefore, the same. Certain forms and imitations have gradually arisen. As these vary, they cause differences among religionists. If we set aside these imitations and seek the fundamental reality underlying our beliefs, we reach a basis of agreement because it is one and not multiple.

Among other principles of Baha'u'llah's teachings was the harmony of science and religion. Religion must stand the a.n.a.lysis of reason. It must agree with scientific fact and proof so that science will sanction religion and religion fortify science. Both are indissolubly welded and joined in reality. If statements and teachings of religion are found to be unreasonable and contrary to science, they are outcomes of superst.i.tion and imagination. Innumerable doctrines and beliefs of this character have arisen in the past ages. Consider the superst.i.tions and mythology of the Romans, Greeks and Egyptians; all were contrary to religion and science.

It is now evident that the beliefs of these nations were superst.i.tions, but in those times they held to them most tenaciously. For example, one of the many Egyptian idols was to those people an authenticated miracle, whereas in reality it was a piece of stone. As science could not sanction the miraculous origin and nature of a piece of rock, the belief in it must have been superst.i.tion. It is now evident that it was superst.i.tion.

Therefore, we must cast aside such beliefs and investigate reality. That which is found to be real and conformable to reason must be accepted, and whatever science and reason cannot support must be rejected as imitation and not reality. Then differences of belief will disappear. All will become as one family, one people, and the same susceptibility to the divine bounty and education will be witnessed among mankind.

O Thou forgiving Lord! Thou art the shelter of all these Thy servants.

Thou knowest the secrets and art aware of all things. We are all helpless, and Thou art the Mighty, the Omnipotent. We are all sinners, and Thou art the Forgiver of sins, the Merciful, the Compa.s.sionate. O Lord! Look not at our shortcomings. Deal with us according to Thy grace and bounty. Our shortcomings are many, but the ocean of Thy forgiveness is boundless. Our weakness is grievous, but the evidences of Thine aid and a.s.sistance are clear. Therefore, confirm and strengthen us. Enable us to do that which is worthy of Thy holy Threshold. Illumine our hearts, grant us discerning eyes and attentive ears. Resuscitate the dead and heal the sick. Bestow wealth upon the poor and give peace and security to the fearful. Accept us in Thy kingdom and illumine us with the light of guidance. Thou art the Powerful and the Omnipotent. Thou art the Generous. Thou art the Clement.

Thou art the Kind.

9 June 1912 Talk at Baptist Temple Broad and Berks Streets, Philadelphia, Pennsylvania

Notes by Edna McKinney

I am greatly pleased to be present this evening. Truly this is a spiritual gathering. I perceive the fragrances of the heavenly Kingdom among you-devotion to G.o.d, sincere intention and spiritual love. Glad tidings!

From the time of the creation of Adam to this day there have been two pathways in the world of humanity: one the natural or materialistic, the other the religious or spiritual. The pathway of nature is the pathway of the animal realm. The animal acts in accordance with the requirements of nature, follows its own instincts and desires. Whatever its impulses and proclivities may be, it has the liberty to gratify them; yet it is a captive of nature. It cannot deviate in the least degree from the road nature has established. It is utterly lacking spiritual susceptibilities, ignorant of divine religion and without knowledge of the Kingdom of G.o.d.

The animal possesses no power of ideation or conscious intelligence; it is a captive of the senses and deprived of that which lies beyond them. It is subject to what the eye sees, the ear hears, the nostrils sense, the taste detects and touch reveals. These sensations are acceptable and sufficient for the animal. But that which is beyond the range of the senses, that realm of phenomena through which the conscious pathway to the Kingdom of G.o.d leads, the world of spiritual susceptibilities and divine religion-of these the animal is completely unaware, for in its highest station it is a captive of nature.

One of the strangest things witnessed is that the materialists of today are proud of their natural instincts and bondage. They state that nothing is ent.i.tled to belief and acceptance except that which is sensible or tangible. By their own statements they are captives of nature, unconscious of the spiritual world, uninformed of the divine Kingdom and unaware of heavenly bestowals. If this be a virtue, the animal has attained it to a superlative degree, for the animal is absolutely ignorant of the realm of spirit and out of touch with the inner world of conscious realization. The animal would agree with the materialist in denying the existence of that which transcends the senses. If we admit that being limited to the plane of the senses is a virtue, the animal is indeed more virtuous than man, for it is entirely bereft of that which lies beyond, absolutely oblivious of the Kingdom of G.o.d and its traces, whereas G.o.d has deposited within the human creature an illimitable power by which he can rule the world of nature.

Consider how all other phenomenal existence and beings are captives of nature. The sun, that colossal center of our solar system, the giant stars and planets, the towering mountains, the earth itself and its kingdoms of life lower than the human-all are captives of nature except man. No other created thing can deviate in the slightest degree from obedience to natural law. The sun in its glory and greatness millions of miles away is held prisoner in its...o...b..t of universal revolution, captive of universal natural control. Man is the ruler of nature. According to natural law and limitation he should remain upon the earth, but behold how he violates this command and soars above the mountains in airplanes. He sails in ships upon the surface of the ocean and dives into its depths in submarines. Man makes nature his servant; he harnesses the mighty energy of electricity, for instance, and imprisons it in a small lamp for his uses and convenience. He speaks from the East to the West through a wire. He is able to store and preserve his voice in a phonograph. Though he is a dweller upon earth, he penetrates the mysteries of starry worlds inconceivably distant. He discovers latent realities within the bosom of the earth, uncovers treasures, penetrates secrets and mysteries of the phenomenal world and brings to light that which according to nature's jealous laws should remain hidden, unknown and unfathomable. Through an ideal inner power man brings these realities forth from the invisible plane to the visible. This is contrary to nature's law.

It is evident, therefore, that man is ruler over nature's sphere and province. Nature is inert; man is progressive. Nature has no consciousness; man is endowed with it. Nature is without volition and acts perforce, whereas man possesses a mighty will. Nature is incapable of discovering mysteries or realities, whereas man is especially fitted to do so. Nature is not in touch with the realm of G.o.d; man is attuned to its evidences. Nature is uninformed of G.o.d; man is conscious of Him. Man acquires divine virtues; nature is denied them. Man can voluntarily discontinue vices; nature has no power to modify the influence of its instincts. Altogether it is evident that man is more n.o.ble and superior, that in him there is an ideal power surpa.s.sing nature. He has consciousness, volition, memory, intelligent power, divine attributes and virtues of which nature is completely deprived and bereft; therefore, man is higher and n.o.bler by reason of the ideal and heavenly force latent and manifest in him.

How strange then it seems that man, notwithstanding his endowment with this ideal power, will descend to a level beneath him and declare himself no greater than that which is manifestly inferior to his real station. G.o.d has created such a conscious spirit within him that he is the most wonderful of all contingent beings. In ignoring these virtues he descends to the material plane, considers matter the ruler of existence and denies that which lies beyond. Is this virtue? In its fullest sense this is animalistic, for the animal realizes nothing more. In fact, from this standpoint the animal is the greater philosopher because it is completely ignorant of the Kingdom of G.o.d, possesses no spiritual susceptibilities and is uninformed of the heavenly world. In brief, this is a view of the pathway of nature.

The second pathway is that of religion, the road of the divine Kingdom. It involves the acquisition of praiseworthy attributes, heavenly illumination and righteous actions in the world of humanity. This pathway is conducive to the progress and uplift of the world. It is the source of human enlightenment, training and ethical improvement-the magnet which attracts the love of G.o.d because of the knowledge of G.o.d it bestows. This is the road of the holy Manifestations of G.o.d; for They are, in reality, the foundation of the divine religion of oneness. There is no change or transformation in this pathway. It is the cause of human betterment, the acquisition of heavenly virtues and the illumination of mankind.

Alas that humanity is completely submerged in imitations and unrealities, notwithstanding that the truth of divine religion has ever remained the same. Superst.i.tions have obscured the fundamental reality, the world is darkened, and the light of religion is not apparent. This darkness is conducive to differences and dissensions; rites and dogmas are many and various; therefore, discord has arisen among the religious systems, whereas religion is for the unification of mankind. True religion is the source of love and agreement amongst men, the cause of the development of praiseworthy qualities, but the people are holding to the counterfeit and imitation, negligent of the reality which unifies, so they are bereft and deprived of the radiance of religion. They follow superst.i.tions inherited from their fathers and ancestors. To such an extent has this prevailed that they have taken away the heavenly light of divine truth and sit in the darkness of imitations and imaginations. That which was meant to be conducive to life has become the cause of death; that which should have been an evidence of knowledge is now a proof of ignorance; that which was a factor in the sublimity of human nature has proved to be its degradation. Therefore, the realm of the religionist has gradually narrowed and darkened, and the sphere of the materialist has widened and advanced; for the religionist has held to imitation and counterfeit, neglecting and discarding holiness and the sacred reality of religion.

When the sun sets, it is the time for bats to fly. They come forth because they are creatures of the night. When the lights of religion become darkened, the materialists appear. They are the bats of night. The decline of religion is their time of activity; they seek the shadows when the world is darkened and clouds have spread over it.

Baha'u'llah has risen from the eastern horizon. Like the glory of the sun He has come into the world. He has reflected the reality of divine religion, dispelled the darkness of imitations, laid the foundation of new teachings and resuscitated the world.

The first teaching of Baha'u'llah is the investigation of reality. Man must seek reality himself, forsaking imitations and adherence to mere hereditary forms. As the nations of the world are following imitations in lieu of truth and as imitations are many and various, differences of belief have been productive of strife and warfare. So long as these imitations remain, the oneness of the world of humanity is impossible.

Therefore, we must investigate reality in order that by its light the clouds and darkness may be dispelled. Reality is one reality; it does not admit multiplicity or division. If the nations of the world investigate reality, they will agree and become united. Many people and sects in Persia have sought reality through the guidance and teaching of Baha'u'llah. They have become united and now live in a state of agreement and love; among them there is no longer the least trace of enmity and strife.

The Jews were expecting the appearance of the Messiah, looking forward to it with devotion of heart and soul, but because they were submerged in imitations, they did not believe in Jesus Christ when He appeared. Finally they rose against Him even to the extreme of persecution and shedding His blood. Had they investigated reality, they would have accepted their promised Messiah. These blind imitations and hereditary prejudices have invariably become the cause of bitterness and hatred and have filled the world with darkness and violence of war. Therefore, we must seek the fundamental truth in order to extricate ourselves from such conditions and then with illumined faces find the pathway to the Kingdom of G.o.d.

The second teaching of Baha'u'llah concerns the unity of mankind. All are the servants of G.o.d and members of one human family. G.o.d has created all, and all are His children. He rears, nourishes, provides for and is kind to all. Why should we be unjust and unkind? This is the policy of G.o.d, the lights of which have shone throughout the world. His sun bestows its effulgence unsparingly upon all; His clouds send down rain without distinction or favor; His breezes refresh the whole earth. It is evident that humankind without exception is sheltered beneath His mercy and protection. Some are imperfect; they must be perfected. The ignorant must be taught, the sick healed, the sleepers awakened. The child must not be oppressed or censured because it is undeveloped; it must be patiently trained. The sick must not be neglected because they are ailing; nay, rather, we must have compa.s.sion upon them and bring them healing. Briefly, the old conditions of animosity, bigotry and hatred between the religious systems must be dispelled and the new conditions of love, agreement and spiritual brotherhood be established among them.

The third teaching of Baha'u'llah is that religion must be the source of fellowship, the cause of unity and the nearness of G.o.d to man. If it rouses hatred and strife, it is evident that absence of religion is preferable and an irreligious man better than one who professes it.

According to the divine Will and intention religion should be the cause of love and agreement, a bond to unify all mankind, for it is a message of peace and goodwill to man from G.o.d.

The fourth teaching of Baha'u'llah is the agreement of religion and science. G.o.d has endowed man with intelligence and reason whereby he is required to determine the verity of questions and propositions. If religious beliefs and opinions are found contrary to the standards of science, they are mere superst.i.tions and imaginations; for the ant.i.thesis of knowledge is ignorance, and the child of ignorance is superst.i.tion.

Unquestionably there must be agreement between true religion and science.

If a question be found contrary to reason, faith and belief in it are impossible, and there is no outcome but wavering and vacillation.

Baha'u'llah also taught that prejudices-whether religious, racial, patriotic or political-are destructive to the foundations of human development. Prejudices of any kind are the destroyers of human happiness and welfare. Until they are dispelled, the advancement of the world of humanity is not possible; yet racial, religious and national biases are observed everywhere. For thousands of years the world of humanity has been agitated and disturbed by prejudices. As long as it prevails, warfare, animosity and hatred will continue. Therefore, if we seek to establish peace, we must cast aside this obstacle; for otherwise, agreement and composure are not to be attained.

Sixth, Baha'u'llah set forth principles of guidance and teaching for economic readjustment. Regulations were revealed by Him which ensure the welfare of the commonwealth. As the rich man enjoys his life surrounded by ease and luxuries, so the poor man must, likewise, have a home and be provided with sustenance and comforts commensurate with his needs. This readjustment of the social economy is of the greatest importance inasmuch as it ensures the stability of the world of humanity; and until it is effected, happiness and prosperity are impossible.

Seventh, Baha'u'llah taught that an equal standard of human rights must be recognized and adopted. In the estimation of G.o.d all men are equal; there is no distinction or preferment for any soul in the dominion of His justice and equity.

Eighth, education is essential, and all standards of training and teaching throughout the world of mankind should be brought into conformity and agreement; a universal curriculum should be established, and the basis of ethics be the same.

Ninth, a universal language shall be adopted and be taught by all the schools and inst.i.tutions of the world. A committee appointed by national bodies of learning shall select a suitable language to be used as a medium of international communication. All must acquire it. This is one of the great factors in the unification of man.

Tenth, Baha'u'llah emphasized and established the equality of man and woman. s.e.x is not particularized to humanity; it exists throughout the animate kingdoms but without distinction or preference. In the vegetable kingdom there is complete equality between male and female of species.

Likewise, in the animal plane equality exists; all are under the protection of G.o.d. Is it becoming to man that he, the n.o.blest of creatures, should observe and insist upon such distinction? Woman's lack of progress and proficiency has been due to her need of equal education and opportunity. Had she been allowed this equality, there is no doubt she would be the counterpart of man in ability and capacity. The happiness of mankind will be realized when women and men coordinate and advance equally, for each is the complement and helpmeet of the other.

The world of humanity cannot advance through mere physical powers and intellectual attainments; nay, rather, the Holy Spirit is essential. The divine Father must a.s.sist the human world to attain maturity. The body of man is in need of physical and mental energy, but his spirit requires the life and fortification of the Holy Spirit. Without its protection and quickening the human world would be extinguished. Jesus Christ declared, "Let the dead bury their dead." He also said, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." It is evident, therefore, according to Christ that the human spirit which is not fortified by the presence of the Holy Spirit is dead and in need of resurrection by that divine power; otherwise, though materially advanced to high degrees, man cannot attain full and complete progress.

TALKS 'ABDU'L-BAHa DELIVERED IN NEW YORK AND BROOKLYN

11 June 1912 Talk at Open Committee Meeting Home of Mr. and Mrs. Edward B. Kinney 780 West End Avenue, New York

Notes by Howard Mac.n.u.tt

It is my hope that the meetings of the Baha'i a.s.sembly in New York shall become like meetings of the Supreme Concourse. When you a.s.semble, you must reflect the lights of the heavenly Kingdom. Let your hearts be as mirrors in which the radiance of the Sun of Reality is visible. Each bosom must be a telegraph station-one terminus of the wire attached to the soul, the other fixed in the Supreme Concourse-so that inspiration may descend from the Kingdom of Abha and questions of reality be discussed. Then opinions will coincide with truth; day by day there will be progression, and the meetings will become more radiant and spiritual. This attainment is conditioned upon unity and agreement. The more perfect the love and agreement, the more the divine confirmations and a.s.sistance of the Blessed Perfection will descend. May this prove to be a divine meeting, and may boundless bestowals come down upon you. Strive with all your hearts and with the very power of life that unity and love may continually increase.

In discussions look toward the reality without being self-opinionated. Let no one a.s.sert and insist upon his own mere opinion; nay, rather, let each investigate reality with the greatest love and fellowship. Consult upon every matter, and when one presents the point of view of reality itself, that shall be acceptable to all. Then will spiritual unity increase among you, individual illumination will be greater, happiness will be more abundant, and you will draw nearer and nearer to the Kingdom of G.o.d.

11 June 1912 Talk at 309 West Seventy-eighth Street, New York

Notes by Howard Mac.n.u.tt

We have just returned from a visit to Philadelphia, spending two nights there and speaking in two large churches. The weather proved unpleasant and affected my health. The purpose in these movements here and there is a single purpose-it is to spread the light of truth in this dark world. On account of my age it is difficult to journey. Sometimes the difficulties are arduous, but out of love for the friends of G.o.d and with desire to sacrifice myself in the pathway of G.o.d, I bear them in gladness. The purpose is the result which is accomplished-love and unity among mankind.

For the world is dark with discord and selfishness, hearts are negligent, souls are bereft of G.o.d and His heavenly bestowals. Man is submerged in the affairs of this world. His aims, objects and attainments are mortal, whereas G.o.d desires for him immortal accomplishments. In his heart there is no thought of G.o.d. He has sacrificed his portion and birthright of divine spirituality. Desire and pa.s.sion, like two unmanageable horses, have wrested the reins of control from him and are galloping madly in the wilderness. This is the cause of the degradation of the world of humanity.

This is the cause of its retrogression into the appet.i.tes and pa.s.sions of the animal kingdom. Instead of divine advancement we find sensual captivity and debas.e.m.e.nt of heavenly virtues of the soul. By devotion to the carnal, mortal world human susceptibilities sink to the level of animalism.