The Promulgation of Universal Peace Part 22

5 July 1912 Talk at 309 West Seventy-eighth Street, New York

Notes by Emma C. Melick and Howard Mac.n.u.tt

You are very welcome, very welcome, all of you! In the divine Holy Books there are unmistakable prophecies giving the glad tidings of a certain Day in which the Promised One of all the Books would appear, a radiant dispensation be established, the banner of the Most Great Peace and conciliation be hoisted and the oneness of the world of humanity proclaimed. Among the various nations and peoples of the world no enmity or hatred should remain. All hearts were to be connected one with another.

These things are recorded in the Torah, or Old Testament, in the Gospel, the Qur'an, the Zend-Avesta, the books of Buddha and the book of Confucius. In brief, all the Holy Books contain these glad tidings. They announce that after the world is surrounded by darkness, radiance shall appear. For just as the night, when it becomes excessively dark, precedes the dawn of a new day, so likewise when the darkness of religious apathy and heedlessness overtakes the world, when human souls become negligent of G.o.d, when materialistic ideas overshadow spirituality, when nations become submerged in the world of matter and forget G.o.d-at such a time as this shall the divine Sun shine forth and the radiant morn appear.

Consider to what a remarkable extent the spirituality of people has been overcome by materialism so that spiritual susceptibility seems to have vanished, divine civilization become decadent, and guidance and knowledge of G.o.d no longer remain. All are submerged in the sea of materialism.

Although some attend churches and temples of worship and devotion, it is in accordance with the traditions and imitations of their fathers and not for the investigation of reality. For it is evident they have not found reality and are not engaged in its adoration. They are holding to certain imitations which have descended to them from their fathers and ancestors.

They have become accustomed to pa.s.sing a certain length of time in temple worship and conforming to imitations and ceremonies. The proof of this is that the son of every Jewish father becomes a Jew and not a Christian; the son of every Muslim becomes a follower of Islam; the son of every Christian proves to be a Christian; the son of every Zoroastrian is a Zoroastrian, etc. Therefore, religious faith and belief is merely a remnant of blind imitations which have descended through fathers and ancestors. Because this man's father was a Jew, he considers himself a Jew. Not that he has investigated reality and proved satisfactorily to himself that Judaism is right-nay, rather, he is aware that his forefathers have followed this course; therefore, he has held to it himself.

The purpose of this is to explain that the darkness of imitations encompa.s.ses the world. Every nation is holding to its traditional religious forms. The light of reality is obscured. Were these various nations to investigate reality, there is no doubt they would attain to it.

As reality is one, all nations would then become as one nation. So long as they adhere to various imitations and are deprived of reality, strife and warfare will continue and rancor and sedition prevail. If they investigate reality, neither enmity nor rancor will remain, and they will attain to the utmost concord among themselves.

During the years when the darkness of heedlessness was most intense in the Orient and the people were so submerged in imitations that nations were thirsting for the blood of each other, considering each other as contaminated and refusing to a.s.sociate-at such a time as this Baha'u'llah appeared. He arose in the Orient, uprooting the very foundations of imitations, and brought the dawn of the light of reality. Through Him various nations became united because all desired reality. Inasmuch as they investigated reality in religion, they found that all men are the servants of G.o.d, the posterity of Adam, children of one household and that the foundations of all the Prophets are one. For inasmuch as the teachings of the Prophets are reality, Their foundations are one. The enmity and strife of nations, therefore, are due to religious imitations and not to the reality which underlies the teachings of the Prophets. Through Baha'u'llah the nations and peoples grew to understand and comprehend this. Therefore, hearts became united, and lives were cemented together.

After centuries of hatred and bitterness the Christian, Jew, Zoroastrian, Muslim and Buddhist met in fellowship, all of them in the utmost love and unity. They became welded and cemented because they had perceived reality.

The divine Prophets are conjoined in the perfect state of love. Each One has given the glad tidings of His successor's coming and each successor has sanctioned the One Who preceded Him. They were in the utmost unity, but Their followers are in strife. For instance, Moses gave the message of the glad tidings of Christ, and Christ confirmed the Prophethood of Moses.

Therefore, between Moses and Jesus there is no variation or conflict. They are in perfect unity, but between the Jew and the Christian there is conflict. Now, therefore, if the Christian and Jewish peoples investigate the reality underlying their Prophets' teachings, they will become kind in their att.i.tude toward each other and a.s.sociate in the utmost love, for reality is one and not dual or multiple. If this investigation of reality becomes universal, the divergent nations will ratify all the divine Prophets and confirm all the Holy Books. No strife or rancor will then remain, and the world will become united. Then will we a.s.sociate in the reality of love. We will become as fathers and sons, as brothers and sisters living together in complete unity, love and happiness; for this century is the century of light. It is not like former centuries. Former centuries were epochs of oppression. Now human intellects have developed, and human intelligence has increased. Each soul is investigating reality.

This is not a time when we shall wage war and be hostile toward each other. We are living at a time when we should enjoy real friendship.

Fifty years ago Baha'u'llah sent Epistles to all the kings and nations of the world, at a time when there was no mention of international peace. One of these Epistles was sent by Him to the president of the American democracy. In these communications He summoned all to international peace and the oneness of the human world. He summoned mankind to the fundamentals of the teachings of all the Prophets. Some of the European kings were arrogant. Among them was Napoleon III. Baha'u'llah wrote a second Epistle to him, which was published thirty years ago. The context is this: "O Napoleon! Thou hast become haughty indeed. Thou hast become proud. Thou hast forgotten G.o.d. Thou dost imagine that this majesty is permanent for thee, that this dominion is abiding for thee. A letter have we sent unto thee for acceptance with thy greatest love; but, instead, thou hast shown arrogance. Therefore, G.o.d shall uproot the edifice of thy sovereignty; thy country shall flee away from thee. Thou shalt find humiliation hastening after thee because thou didst not arise for that which was enjoined upon thee, whereas that which was a duty inc.u.mbent upon thee was the cause of life to the world. The punishment of G.o.d shall soon be dealt out to thee."

This Epistle was revealed in the year 1869, and after one year the foundations of the Napoleonic sovereignty were completely uprooted.

Among these Epistles was a very lengthy one to the _Sh_ah of Persia. It was printed and spread broadcast throughout all the countries. This Epistle was revealed in the year 1870. In it Baha'u'llah admonished the _Sh_ah of Persia to be kind to all his subjects, summoning him to dispense justice, counseling him to make no distinction between the religions, charging him to deal equally with Jew, Christian, Muslim and Zoroastrian and to remove the oppression prevailing in his country.

At that time the Jews were greatly oppressed in Persia. Baha'u'llah especially recommended justice for them, saying that all people are the servants of G.o.d, and in the eye of the government they should be equally estimated. "If justice is not dealt out, if these oppressions are not removed and if thou dost not obey G.o.d, the foundations of thy government will be razed, and thou shalt become evanescent, become as nothing. Thou shouldst gather all the learned men, and then summon Me. There I shall be present. I will then advance proofs and evidences as to My validity. I will manifest My proof and anything that you may ask. I am ready. But if no attention is paid to this book, thou, like unto the kings who became nonexistent, shalt likewise become nonexistent." The _Sh_ah did not answer this Epistle of the Blessed Perfection. Then G.o.d destroyed the foundations of his sovereignty.

Among those to whom Baha'u'llah wrote was the Sul?an of Turkey. In it He arraigned him, saying, "Verily, thou didst incarcerate and make Me a prisoner. Dost thou imagine that imprisonment is a loss to Me, that imprisonment is a humiliation for Me? This imprisonment is a glory for Me because it is in the pathway of G.o.d. I have not committed a crime. It is for the sake of G.o.d that I have received this ordeal. Therefore, I am very happy; I am exceedingly joyous. But thou must wait; G.o.d will send thee a punishment; thou shalt receive retribution. Erelong thou shalt observe how ordeals shall descend upon thee like rain, and thou shalt become nonexistent." And even so it was.

Likewise, He sent messages to the other kings and crowned heads of the earth, summoning all of them to love, equity, international peace and the oneness of humanity in order that mankind might become unified and agreed; that strife, warfare and sedition should pa.s.s away; that bitterness and enmity might cease and all arise to serve the one G.o.d.

In brief, two kings arose against Baha'u'llah: the _Sh_ah of Persia and the Sul?an of Turkey. They imprisoned Him in the fortress of Akka in order to extinguish His light and exterminate His Cause. But Baha'u'llah while in prison wrote severe letters of arraignment to them. He declared that imprisonment was no obstacle to Him. He said, "This imprisonment will prove to be the means of the promotion of My Cause. This imprisonment shall be the incentive for the spreading of My teachings. No harm shall come to Me because I have sacrificed My life, I have sacrificed My blood, I have sacrificed My possessions, I have sacrificed all and for Me this imprisonment is no loss." And just as He declared, so it came to pa.s.s. In prison He hoisted His banner, and His Cause spread throughout the world.

It has reached America. Now the Cause of Baha'u'llah is extending to all nations of the earth. You go to Asia, and wherever you travel you will find Baha'is. You go to Africa, Europe; there you will find the Cause of Baha'u'llah. In America it is just beginning to grow and spread.

These two kings could not do anything to withstand Baha'u'llah, but G.o.d through Him was capable of destroying both of them. I, too, was in prison.

G.o.d removed the chains from my neck and placed them around the neck of 'Abdu'l-?amid. It was done suddenly-not a long time, in a moment as it were. The same hour that the Young Turks declared liberty, the Committee of Union and Progress set me free. They lifted the chains from my neck and threw them around the neck of 'Abdu'l-?amid. That which he did to me was inflicted upon him. Now the position is precisely reversed. His days are spent in prison just as I pa.s.sed the days in prison at Akka, with this difference: that I was happy in imprisonment. I was in the utmost elation because I was not a criminal. They had imprisoned me in the path of G.o.d.

Every time I thought of this, that I was a prisoner in the pathway of G.o.d, the utmost elation overcame me. 'Abdu'l-?amid is now suffering punishment for his deeds. Because of the sins he committed, he is now in prison. This is retribution for his acts. Every hour he is mortified anew and his ignominy revived. He is in the utmost sorrow and disappointment while I am in perfect happiness. I was happy that-praise be to G.o.d!-I was a prisoner in the Cause of G.o.d, that my life was not wasted, that it was spent in the divine service. n.o.body who saw me imagined that I was in prison. They beheld me in the utmost joy, complete thankfulness and health, paying no attention to the prison.

6 July 1912 Talk at 309 West Seventy-eighth Street, New York

Notes by Emma C. Melick

In the world of existence man has traversed successive degrees until he has attained the human kingdom. In each degree of his progression he has developed capacity for advancement to the next station and condition.

While in the kingdom of the mineral he was attaining the capacity for promotion into the degree of the vegetable. In the kingdom of the vegetable he underwent preparation for the world of the animal, and from thence he has come onward to the human degree, or kingdom. Throughout this journey of progression he has ever and always been potentially man.

In the beginning of his human life man was embryonic in the world of the matrix. There he received capacity and endowment for the reality of human existence. The forces and powers necessary for this world were bestowed upon him in that limited condition. In this world he needed eyes; he received them potentially in the other. He needed ears; he obtained them there in readiness and preparation for his new existence. The powers requisite in this world were conferred upon him in the world of the matrix so that when he entered this realm of real existence he not only possessed all necessary functions and powers but found provision for his material sustenance awaiting him.

Therefore, in this world he must prepare himself for the life beyond. That which he needs in the world of the Kingdom must be obtained here. Just as he prepared himself in the world of the matrix by acquiring forces necessary in this sphere of existence, so, likewise, the indispensable forces of the divine existence must be potentially attained in this world.

What is he in need of in the Kingdom which transcends the life and limitation of this mortal sphere? That world beyond is a world of sanct.i.ty and radiance; therefore, it is necessary that in this world he should acquire these divine attributes. In that world there is need of spirituality, faith, a.s.surance, the knowledge and love of G.o.d. These he must attain in this world so that after his ascension from the earthly to the heavenly Kingdom he shall find all that is needful in that eternal life ready for him.

That divine world is manifestly a world of lights; therefore, man has need of illumination here. That is a world of love; the love of G.o.d is essential. It is a world of perfections; virtues, or perfections, must be acquired. That world is vivified by the breaths of the Holy Spirit; in this world we must seek them. That is the Kingdom of everlasting life; it must be attained during this vanishing existence.

By what means can man acquire these things? How shall he obtain these merciful gifts and powers? First, through the knowledge of G.o.d. Second, through the love of G.o.d. Third, through faith. Fourth, through philanthropic deeds. Fifth, through self-sacrifice. Sixth, through severance from this world. Seventh, through sanct.i.ty and holiness. Unless he acquires these forces and attains to these requirements, he will surely be deprived of the life that is eternal. But if he possesses the knowledge of G.o.d, becomes ignited through the fire of the love of G.o.d, witnesses the great and mighty signs of the Kingdom, becomes the cause of love among mankind and lives in the utmost state of sanct.i.ty and holiness, he shall surely attain to second birth, be baptized by the Holy Spirit and enjoy everlasting existence.

Is it not astonishing that although man has been created for the knowledge and love of G.o.d, for the virtues of the human world, for spirituality, heavenly illumination and eternal life, nevertheless, he continues ignorant and negligent of all this? Consider how he seeks knowledge of everything except knowledge of G.o.d. For instance, his utmost desire is to penetrate the mysteries of the lowest strata of the earth. Day by day he strives to know what can be found ten meters below the surface, what he can discover within the stone, what he can learn by archaeological research in the dust. He puts forth arduous labors to fathom terrestrial mysteries but is not at all concerned about knowing the mysteries of the Kingdom, traversing the illimitable fields of the eternal world, becoming informed of the divine realities, discovering the secrets of G.o.d, attaining the knowledge of G.o.d, witnessing the splendors of the Sun of Truth and realizing the glories of everlasting life. He is unmindful and thoughtless of these. How much he is attracted to the mysteries of matter, and how completely unaware he is of the mysteries of Divinity! Nay, he is utterly negligent and oblivious of the secrets of Divinity. How great his ignorance! How conducive to his degradation! It is as if a kind and loving father had provided a library of wonderful books for his son in order that he might be informed of the mysteries of creation, at the same time surrounding him with every means of comfort and enjoyment, but the son amuses himself with pebbles and playthings, neglectful of all his father's gifts and provision. How ignorant and heedless is man! The Father has willed for him eternal glory, and he is content with blindness and deprivation. The Father has built for him a royal palace, but he is playing with the dust; prepared for him garments of silk, but he prefers to remain unclothed; provided for him delicious foods and fruits, while he seeks sustenance in the gra.s.ses of the field.

Praise be to G.o.d! You have heard the call of the Kingdom. Your eyes are opened; you have turned to G.o.d. Your purpose is the good pleasure of G.o.d, the understanding of the mysteries of the heart and investigation of the realities. Day and night you must strive that you may attain to the significances of the heavenly Kingdom, perceive the signs of Divinity, acquire certainty of knowledge and realize that this world has a Creator, a Vivifier, a Provider, an Architect-knowing this through proofs and evidences and not through susceptibilities, nay, rather, through decisive arguments and real vision-that is to say, visualizing it as clearly as the outer eye beholds the sun. In this way may you behold the presence of G.o.d and attain to the knowledge of the holy, divine Manifestations.

You must come into the knowledge of the divine Manifestations and Their teachings through proofs and evidences. You must unseal the mysteries of the supreme Kingdom and become capable of discovering the inner realities of things. Then shall you be the manifestations of the mercy of G.o.d and true believers, firm and steadfast in the Cause of G.o.d.

Praise be to G.o.d! The door of divine knowledge has been opened by Baha'u'llah, for He has laid the foundation whereby man may become acquainted with the verities of heaven and earth and has bestowed the utmost confirmation in this day. He is our Teacher and Adviser; He is our Seer and the One clement toward us. He has prepared His gifts and vouchsafed His bounties, revealed every admonition and behest, prepared for us the means of eternal glory, breathed upon us the life-quickening breaths of the Holy Spirit, opened before our faces the doors of the paradise of Abha and caused the lights of the Sun of Truth to shine upon us. The clouds of mercy have poured down their precious rain. The sea of favor is swelling and surging toward us.

The spiritual springtime has come. Infinite bounties and graces have appeared. What bestowal is greater than this? We must appreciate the divine generosity and act in accordance with the teachings of Baha'u'llah so that all good may be stored up for us and in both worlds we shall become precious and acceptable to G.o.d, attain to everlasting blessings, taste the delicacy of the love of G.o.d, find the sweetness of the knowledge of G.o.d, perceive the heavenly bestowal and witness the power of the Holy Spirit.

This is my advice, and this is my admonition.

14 July 1912 Talk at All Souls Unitarian Church Fourth Avenue and Twentieth Street, New York

Notes by John G. Grundy and Howard Mac.n.u.tt

Today I wish to speak to you upon the subject of the oneness of humanity, for in this great century the most important accomplishment is the unity of mankind. Although in former centuries and times this subject received some measure of mention and consideration, it has now become the paramount issue and question in the religious and political conditions of the world.

History shows that throughout the past there has been continual warfare and strife among the various nations, peoples and sects; but now-praise be to G.o.d!-in this century of illumination, hearts are inclined toward agreement and fellowship, and minds are thoughtful upon the question of the unification of mankind. There is an emanation of the universal consciousness today which clearly indicates the dawn of a great unity.

In the investigation of a subject the right method of approach is to carefully examine its premises. Therefore, we must go back to the foundation upon which human solidarity rests-namely, that all are the progeny of Adam, the creatures and servants of one G.o.d; that G.o.d is the Protector and Provider; that all are submerged in the sea of divine mercy and grace and G.o.d is loving toward all.

Humanity shares in common the intellectual and spiritual faculties of a created endowment. All are equally subject to the various exigencies of human life and are similarly occupied in acquiring the means of earthly subsistence. From the viewpoint of creation human beings stand upon the same footing in every respect, subject to the same requirements and seeking the enjoyment and comfort of earthly conditions. Therefore, the things humanity shares in common are numerous and manifest. This equal partic.i.p.ation in the physical, intellectual and spiritual problems of human existence is a valid basis for the unification of mankind.

Consider how discord and dissension have prevailed in this great human family for thousands of years. Its members have ever been engaged in war and bloodshed. Up to the present time in history the world of humanity has neither attained nor enjoyed any measure of peace, owing to incessant conditions of hostility and strife. History is a continuous and consecutive record of warfare brought about by religious, sectarian, racial, patriotic and political causes. The world of humanity has found no rest. Mankind has always been in conflict, engaged in destroying the foundations, pillaging the properties and possessing the lands and territory of each other, especially in the earlier periods of savagery and barbarism where whole races and peoples were carried away captive by their conquerors. Who shall measure or estimate the tremendous destruction of human life resulting from this hostility and strife? What human powers and forces have been employed in the prosecution of war and applied to inhuman purposes of battle and bloodshed? In this most radiant century it has become necessary to divert these energies and utilize them in other directions, to seek the new path of fellowship and unity, to unlearn the science of war and devote supreme human forces to the blessed arts of peace. After long trial and experience we are convinced of the harmful and satanic outcomes of dissension; now we must seek after means by which the benefits of agreement and concord may be enjoyed. When such means are found, we must give them a trial.

Consider the harmful effect of discord and dissension in a family; then reflect upon the favors and blessings which descend upon that family when unity exists among its various members. What incalculable benefits and blessings would descend upon the great human family if unity and brotherhood were established! In this century when the beneficent results of unity and the ill effects of discord are so clearly apparent, the means for the attainment and accomplishment of human fellowship have appeared in the world. Baha'u'llah has proclaimed and provided the way by which hostility and dissension may be removed from the human world. He has left no ground or possibility for strife and disagreement.

First, He has proclaimed the oneness of mankind and specialized religious teachings for existing human conditions. The first form of dissension arises from religious differences. Baha'u'llah has given full teachings to the world which are conducive to fellowship and unity in religion.

Throughout past centuries each system of religious belief has boasted of its own superiority and excellence, abasing and scorning the validity of all others. Each has proclaimed its own belief as the light and all others as darkness. Religionists have considered the world of humanity as two trees: one divine and merciful, the other satanic; they themselves the branches, leaves and fruit of the divine tree and all others who differ from them in belief the product of the tree which is satanic. Therefore, sedition and warfare, bloodshed and strife have been continuous among them. The greatest cause of human alienation has been religion because each party has considered the belief of the other as anathema and deprived of the mercy of G.o.d.

The teachings specialized in Baha'u'llah are addressed to humanity. He says, "Ye are all the leaves of one tree." He does not say, "Ye are the leaves of two trees: one divine, the other satanic." He has declared that each individual member of the human family is a leaf or branch upon the Adamic tree; that all are sheltered beneath the protecting mercy and providence of G.o.d; that all are the children of G.o.d, fruit upon the one tree of His love. G.o.d is equally compa.s.sionate and kind to all the leaves, branches and fruit of this tree. Therefore, there is no satanic tree whatever-Satan being a product of human minds and of instinctive human tendencies toward error. G.o.d alone is Creator, and all are creatures of His might. Therefore, we must love mankind as His creatures, realizing that all are growing upon the tree of His mercy, servants of His omnipotent will and manifestations of His good pleasure.