The Promulgation of Universal Peace Part 23

Even though we find a defective branch or leaf upon this tree of humanity or an imperfect blossom, it, nevertheless, belongs to this tree and not to another. Therefore, it is our duty to protect and cultivate this tree until it reaches perfection. If we examine its fruit and find it imperfect, we must strive to make it perfect. There are souls in the human world who are ignorant; we must make them knowing. Some growing upon the tree are weak and ailing; we must a.s.sist them toward health and recovery.

If they are as infants in development, we must minister to them until they attain maturity. We should never detest and shun them as objectionable and unworthy. We must treat them with honor, respect and kindness; for G.o.d has created them and not Satan. They are not manifestations of the wrath of G.o.d but evidences of His divine favor. G.o.d, the Creator, has endowed them with physical, mental and spiritual qualities that they may seek to know and do His will; therefore, they are not objects of His wrath and condemnation. In brief, all humanity must be looked upon with love, kindness and respect; for what we behold in them are none other than the signs and traces of G.o.d Himself. All are evidences of G.o.d; therefore, how shall we be justified in debasing and belittling them, uttering anathema and preventing them from drawing near unto His mercy? This is ignorance and injustice, displeasing to G.o.d; for in His sight all are His servants.

Another cause of dissension and disagreement is the fact that religion has been p.r.o.nounced at variance with science. Between scientists and the followers of religion there has always been controversy and strife for the reason that the latter have proclaimed religion superior in authority to science and considered scientific announcement opposed to the teachings of religion. Baha'u'llah declared that religion is in complete harmony with science and reason. If religious belief and doctrine is at variance with reason, it proceeds from the limited mind of man and not from G.o.d; therefore, it is unworthy of belief and not deserving of attention; the heart finds no rest in it, and real faith is impossible. How can man believe that which he knows to be opposed to reason? Is this possible? Can the heart accept that which reason denies? Reason is the first faculty of man, and the religion of G.o.d is in harmony with it. Baha'u'llah has removed this form of dissension and discord from among mankind and reconciled science with religion by revealing the pure teachings of the divine reality. This accomplishment is specialized to Him in this Day.

Still another cause of disagreement and dissension has been the formation of religious sects and denominations. Baha'u'llah said that G.o.d has sent religion for the purpose of establishing fellowship among humankind and not to create strife and discord, for all religion is founded upon the love of humanity. Abraham promulgated this principle, Moses summoned all to its recognition, Christ established it, and Mu?ammad directed mankind to its standard. This is the reality of religion. If we abandon hearsay and investigate the reality and inner significance of the heavenly teachings, we will find the same divine foundation of love for humanity.

The purport is that religion is intended to be the cause of unity, love and fellowship and not discord, enmity and estrangement. Man has forsaken the foundation of divine religion and adhered to blind imitations. Each nation has clung to its own imitations, and because these are at variance, warfare, bloodshed and destruction of the foundation of humanity have resulted. True religion is based upon love and agreement. Baha'u'llah has said, "If religion and faith are the causes of enmity and sedition, it is far better to be nonreligious, and the absence of religion would be preferable; for we desire religion to be the cause of amity and fellowship. If enmity and hatred exist, irreligion is preferable."

Therefore, the removal of this dissension has been specialized in Baha'u'llah, for religion is the divine remedy for human antagonism and discord. But when we make the remedy the cause of the disease, it would be better to do without the remedy.

Other sources of human dissension are political, racial and patriotic prejudices. These have been removed by Baha'u'llah. He has said, and has guarded His statement by rational proofs from the Holy Books, that the world of humanity is one race, the surface of the earth one place of residence and that these imaginary racial barriers and political boundaries are without right or foundation. Man is degraded in becoming the captive of his own illusions and suppositions. The earth is one earth, and the same atmosphere surrounds it. No difference or preference has been made by G.o.d for its human inhabitants; but man has laid the foundation of prejudice, hatred and discord with his fellowman by considering nationalities separate in importance and races different in rights and privileges.

Diversity of languages has been a fruitful cause of discord. The function of language is to convey the thought and purpose of one to another.

Therefore, it matters not what language man speaks or employs. Sixty years ago Baha'u'llah advocated one language as the greatest means of unity and the basis of international conference. He wrote to the kings and rulers of the various nations, recommending that one language should be sanctioned and adopted by all governments. According to this each nation should acquire the universal language in addition to its native tongue. The world would then be in close communication, consultation would become general, and dissensions due to diversity of speech would be removed.

Another teaching of Baha'u'llah is in relation to universal peace: that all mankind must be awakened to and become conscious of the harm of war, that they should be brought to realize the benefits of peace and know that peace is from G.o.d while warfare is satanic. Man must emulate the merciful G.o.d and turn away from satanic promptings in order that universal inclination shall be toward peace, love and unity and the discord of war vanish.

Lack of equality between man and woman is, likewise, a cause of human dissension. Baha'u'llah has named this as an important factor of discord and separation, for so long as humankind remains unequally divided in right and importance between male and female, no unity can be established.

In a perfect human body it is not possible for one organ to be complete and another defective. In the great body of human society it is impossible to establish unity and coordination if one part is considered perfect and the other imperfect. When the perfect functions of both parts are in operation, harmony will prevail. G.o.d has created man and woman equal as to faculties. He has made no distinction between them. Woman has not reached the level of man in human accomplishment because of the lack of opportunity and education. If educational opportunities were made equal and similar, the two parts, man and woman, would equalize in attainment.

G.o.d has intended no difference between them that should be productive of discord. He has endowed all with human faculties, and all are manifestations of His mercy. If we say man and woman differ in creational endowment, it is contrary to divine justice and intention. Both are human.

If G.o.d has created one perfect and the other defective, He is unjust. But G.o.d is just; all are perfect in His intention and creative endowment. To a.s.sume imperfection in the creature is to presuppose imperfection in the almighty Creator. The soul that excels in attainment of His attributes and graces is most acceptable before G.o.d.

We are considering the divine plan for the reconciliation of the religious systems of the world. Baha'u'llah has said that if one intelligent member be selected from each of the varying religious systems, and these representatives come together seeking to investigate the reality of religion, they would establish an interreligious body before which all disputes and differences of belief could be presented for consideration and settlement. Such questions could then be weighed and viewed from the standpoint of reality and all imitations be discarded. By this method and procedure all sects, denominations and systems would become one.

Do not question the practicability of this, and be not astonished. It has been accomplished and effected in Persia. In that country the various religionists have conjoined in investigating reality and have united in complete fellowship and love. No traces of discord or differences remain among them; now affection and unity are manifest instead. They live together in harmony and accord like a single family. Antagonism and strife have pa.s.sed away; love and agreement have taken the place of hatred and animosity. Furthermore, those souls who have followed Baha'u'llah and attained this condition of fellowship and affiliation are Muslims, Jews, Christians, Zoroastrians, Buddhists, Nestorians, Sunnites, Shiites and others. No discord exists among them. This is a proof of the possibility of unification among the religionists of the world through practical means. Imitations and prejudices which have held men apart have been discarded, and the reality of religion envelops them in a perfect unity.

When reality envelops the soul of man, love is possible. The divine purpose in religion is pure love and agreement. The Prophets of G.o.d manifested complete love for all. Each One announced the glad tidings of His successor, and each subsequent One confirmed the teachings and prophecies of the Prophet Who preceded Him. There was no disagreement or variance in the reality of Their teaching and mission. Discord has arisen among Their followers, who have lost sight of reality and hold fast to imitations. If imitations be done away with and the radiant shining reality dawn in the souls of men, love and unity must prevail. In this way humanity will be rescued from the strife and wars which have prevailed for thousands of years; dissensions will pa.s.s away and the illumination of unity dawn. Consider how all the Prophets of G.o.d were persecuted and what hardships They experienced. Jesus Christ endured affliction and accepted martyrdom upon the cross in order to summon mankind to unity and love.

What sacrifice could be greater? He brought the religion of love and fellowship into the world. Shall we make use of it to create discord, violence and hatred among mankind?

Moses was persecuted and driven out into the desert, Abraham was banished, Mu?ammad took refuge in caves, the Bab was killed and Baha'u'llah was exiled and imprisoned forty years. Yet all of Them desired fellowship and love among men. They endured hardships, suffered persecution and death for our sakes that we might be taught to love one another and be united and affiliated instead of discordant and at variance. Enough of these long centuries which have brought such vicissitudes and hardships into the world through strife and hatred. Now in this radiant century let us try to do the will of G.o.d that we may be rescued from these things of darkness and come forth into the boundless illumination of heaven, shunning division and welcoming the divine oneness of humanity. Perchance, G.o.d willing, this terrestrial world may become as a celestial mirror upon which we may behold the imprint of the traces of Divinity, and the fundamental qualities of a new creation may be reflected from the reality of love shining in human hearts. From the light and semblance of G.o.d in us may it be, indeed, proved and witnessed that G.o.d has created man after His own image and likeness.

O my G.o.d! O my G.o.d! Verily, I invoke Thee and supplicate before Thy threshold, asking Thee that all Thy mercies may descend upon these souls.

Specialize them for Thy favor and Thy truth.

O Lord! Unite and bind together the hearts, join in accord all the souls, and exhilarate the spirits through the signs of Thy sanct.i.ty and oneness.

O Lord! Make these faces radiant through the light of Thy oneness.

Strengthen the loins of Thy servants in the service of Thy kingdom.

O Lord, Thou possessor of infinite mercy! O Lord of forgiveness and pardon! Forgive our sins, pardon our shortcomings, and cause us to turn to the kingdom of Thy clemency, invoking the kingdom of might and power, humble at Thy shrine and submissive before the glory of Thine evidences.

O Lord G.o.d! Make us as waves of the sea, as flowers of the garden, united, agreed through the bounties of Thy love. O Lord! Dilate the b.r.e.a.s.t.s through the signs of Thy oneness, and make all mankind as stars shining from the same height of glory, as perfect fruits growing upon Thy tree of life.

Verily, Thou art the Almighty, the Self-Subsistent, the Giver, the Forgiving, the Pardoner, the Omniscient, the One Creator.

15 July 1912 Talk at Home of Dr. and Mrs. Florian Krug 830 Park Avenue, New York

Notes by Howard Mac.n.u.tt

I am greatly pleased to see you. Your hearts are illumined by the lights of Baha. This meeting is in reality a divine, celestial a.s.sembly under the favor of G.o.d, for we have no other purpose than praising and meeting G.o.d.

The prayer you have just offered is a prayer of thankfulness.

Thankfulness is of various kinds. There is a verbal thanksgiving which is confined to a mere utterance of grat.i.tude. This is of no importance because perchance the tongue may give thanks while the heart is unaware of it. Many who offer thanks to G.o.d are of this type, their spirits and hearts unconscious of thanksgiving. This is mere usage, just as when we meet, receive a gift and say thank you, speaking the words without significance. One may say thank you a thousand times while the heart remains thankless, ungrateful. Therefore, mere verbal thanksgiving is without effect. But real thankfulness is a cordial giving of thanks from the heart. When man in response to the favors of G.o.d manifests susceptibilities of conscience, the heart is happy, the spirit is exhilarated. These spiritual susceptibilities are ideal thanksgiving.

There is a cordial thanksgiving, too, which expresses itself in the deeds and actions of man when his heart is filled with grat.i.tude. For example, G.o.d has conferred upon man the gift of guidance, and in thankfulness for this great gift certain deeds must emanate from him. To express his grat.i.tude for the favors of G.o.d man must show forth praiseworthy actions.

In response to these bestowals he must render good deeds, be self-sacrificing, loving the servants of G.o.d, forfeiting even life for them, showing kindness to all the creatures. He must be severed from the world, attracted to the Kingdom of Abha, the face radiant, the tongue eloquent, the ear attentive, striving day and night to attain the good pleasure of G.o.d. Whatsoever he wishes to do must be in harmony with the good pleasure of G.o.d. He must observe and see what is the will of G.o.d and act accordingly. There can be no doubt that such commendable deeds are thankfulness for the favors of G.o.d.

Consider how grateful anyone becomes when healed from sickness, when treated kindly by another or when a service is rendered by another, even though it may be of the least consequence. If we forget such favors, it is an evidence of ingrat.i.tude. Then it will be said a loving-kindness has been done, but we are thankless, not appreciating this love and favor.

Physically and spiritually we are submerged in the sea of G.o.d's favor. He has provided our foods, drink and other requirements; His favors encompa.s.s us from all directions. The sustenances provided for man are blessings.

Sight, hearing and all his faculties are wonderful gifts. These blessings are innumerable; no matter how many are mentioned, they are still endless.

Spiritual blessings are likewise endless-spirit, consciousness, thought, memory, perception, ideation and other endowments. By these He has guided us, and we enter His Kingdom. He has opened the doors of all good before our faces. He has vouchsafed eternal glory. He has summoned us to the Kingdom of heaven. He has enriched us by the bestowals of G.o.d. Every day he has proclaimed new glad tidings. Every hour fresh bounties descend.

Consider how all the people are asleep, and ye are awake. They are dead, and ye are alive through the breaths of the Holy Spirit. They are blind while ye are endowed with perceptive sight. They are deprived of the love of G.o.d, but in your hearts it exists and is glowing. Consider these bestowals and favors.

Therefore, in thanksgiving for them ye must act in accordance with the teachings of Baha'u'llah. Ye must read the Tablets-the Hidden Words, I_sh_raqat, Glad Tidings-all the holy utterances, and act according to them. This is real thanksgiving, to live in accord with these utterances.

This is true thankfulness and the divine bestowal. This is thanksgiving and glorification of G.o.d.

I hope you all may attain thereto, be mindful of these favors of G.o.d and be attentive. It is my hope that I may go away from New York with a happy heart, and my heart is happy when the friends of G.o.d love each other, when they manifest the mercy of G.o.d to all people. If I see this, I shall go away happy.

Salutations!

TALKS 'ABDU'L-BAHa DELIVERED IN BOSTON

23 July 1912 Talk at Hotel Victoria Boston, Ma.s.sachusetts

Notes by Edna McKinney

The Baha'is must not engage in political movements which lead to sedition.

They must interest themselves in movements which conduce to law and order.

In Persia at the present time the Baha'is have no part in the revolutionary upheavals which have terminated in lawlessness and rebellion. Nevertheless, a Baha'i may hold a political office and be interested in politics of the right type. Ministers, state officials and governor-generals in Persia are Baha'is, and there are many other Baha'is holding governmental positions; but nowhere throughout the world should the followers of Baha'u'llah be engaged in seditious movements. For example, if there should be an uprising here in America having for its purpose the establishment of a despotic government, the Baha'is should not be connected with it.

The Baha'i Cause covers all economic and social questions under the heading and ruling of its laws. The essence of the Baha'i spirit is that, in order to establish a better social order and economic condition, there must be allegiance to the laws and principles of government. Under the laws which are to govern the world, the socialists may justly demand human rights but without resort to force and violence. The governments will enact these laws, establishing just legislation and economics in order that all humanity may enjoy a full measure of welfare and privilege; but this will always be according to legal protection and procedure. Without legislative administration, rights and demands fail, and the welfare of the commonwealth cannot be realized. Today the method of demand is the strike and resort to force, which is manifestly wrong and destructive of human foundations. Rightful privilege and demand must be set forth in laws and regulations.

While thousands are considering these questions, we have more essential purposes. The fundamentals of the whole economic condition are divine in nature and are a.s.sociated with the world of the heart and spirit. This is fully explained in the Baha'i teaching, and without knowledge of its principles no improvement in the economic state can be realized. The Baha'is will bring about this improvement and betterment but not through sedition and appeal to physical force-not through warfare, but welfare.

Hearts must be so cemented together, love must become so dominant that the rich shall most willingly extend a.s.sistance to the poor and take steps to establish these economic adjustments permanently. If it is accomplished in this way, it will be most praiseworthy because then it will be for the sake of G.o.d and in the pathway of His service. For example, it will be as if the rich inhabitants of a city should say, "It is neither just nor lawful that we should possess great wealth while there is abject poverty in this community," and then willingly give their wealth to the poor, retaining only as much as will enable them to live comfortably.

Strive, therefore, to create love in the hearts in order that they may become glowing and radiant. When that love is shining, it will permeate other hearts even as this electric light illumines its surroundings. When the love of G.o.d is established, everything else will be realized. This is the true foundation of all economics. Reflect upon it. Endeavor to become the cause of the attraction of souls rather than to enforce minds.

Manifest true economics to the people. Show what love is, what kindness is, what true severance is and generosity. This is the important thing for you to do. Act in accordance with the teachings of Baha'u'llah. All His Books will be translated. Now is the time for you to live in accordance with His words. Let your deeds be the real translation of their meaning.

Economic questions will not attract hearts. The love of G.o.d alone will attract them. Economic questions are most interesting; but the power which moves, controls and attracts the hearts of men is the love of G.o.d.