The Promulgation of Universal Peace Part 39

Every composition is necessarily subject to destruction or disintegration.

For instance, this flower is a composition of various elements; its decomposition is inevitable. When this composed form undergoes decomposition-in other words, when these elements separate and disintegrate-that is what we call the death of the flower. For inasmuch as it is composed of single elements, the grouping of mult.i.tudinous cellular atoms, it is subject to disintegration. This is the mortality of the flower. Similarly, the body of man is composed of various elements. This composition of the elements has been given life. When these elements disintegrate, life disappears, and that is death. Existence in the various planes, or kingdoms, implies composition; and nonexistence, or death, is decomposition.

But the inner and essential reality of man is not composed of elements and, therefore, cannot be decomposed. It is not an elemental composition subject to disintegration or death. A true and fundamental scientific principle is that an element itself never dies and cannot be destroyed for the reason that it is single and not composed. Therefore, it is not subject to decomposition.

Another evidence or proof of the indestructibility of the reality of man is that it is not affected by the changes of the physical body. These changing conditions of the bodily composition are definite and continual.

At one time it is normal, at another time abnormal. Now it is weak, now strong. It suffers injury, a hand may be amputated, a limb broken, an eye destroyed, an ear deafened or some defect appear in a certain organ, but these changes do not affect the human spirit, the soul of man. If the body becomes stout or thin, decrepit or strong, the spirit or soul is unaffected thereby. If a part of the bodily organism be destroyed, even if it be dismembered completely, the soul continues to function, showing that no changes of the body affect its operation. We have seen that death and mortality are synonymous with change and disintegration. As we find the soul unaffected by this change and disintegration of the body, we, therefore, prove it to be immortal; for that which is changeable is accidental, evanescent.

Furthermore, this immortal human soul is endowed with two means of perception: One is effected through instrumentality; the other, independently. For instance, the soul sees through the instrumentality of the eye, hears with the ear, smells through the nostrils and grasps objects with the hands. These are the actions or operations of the soul through instruments. But in the world of dreams the soul sees when the eyes are closed. The man is seemingly dead, lies there as dead; the ears do not hear, yet he hears. The body lies there, but he-that is, the soul-travels, sees, observes. All the instruments of the body are inactive, all the functions seemingly useless. Notwithstanding this, there is an immediate and vivid perception by the soul. Exhilaration is experienced. The soul journeys, perceives, senses. It often happens that a man in a state of wakefulness has not been able to accomplish the solution of a problem, and when he goes to sleep, he will reach that solution in a dream. How often it has happened that he has dreamed, even as the prophets have dreamed, of the future; and events which have thus been foreshadowed have come to pa.s.s literally.

Therefore, we learn that the immortality of the soul, or spirit, is not contingent or dependent upon the so-called immortality of the body, because the body in the quiescent state, in the time of sleep, may be as dead, unconscious, senseless; but the soul, or spirit, is possessed of perceptions, sensations, motion and discovery. Even inspiration and revelation are obtained by it. How many were the prophets who have had marvelous visions of the future while in that state! The spirit, or human soul, is the rider; and the body is only the steed. If anything affects the steed, the rider is not affected by it. The spirit may be likened to the light within the lantern. The body is simply the outer lantern. If the lantern should break, the light is ever the same because the light could shine even without the lantern. The spirit can conduct its affairs without the body. In the world of dreams it is precisely as this light without the chimney gla.s.s. It can shine without the gla.s.s. The human soul by means of this body can perform its operations, and without the body it can, likewise, have its control. Therefore, if the body be subject to disintegration, the spirit is not affected by these changes or transformations.

It is an evident fact that the body does not conduct the process of intellection or thought radiation. It is only the medium of the grossest sensations. This human body is purely animal in type and, like the animal, it is subject only to the grosser sensibilities. It is utterly bereft of ideation or intellection, utterly incapable of the processes of reason.

The animal perceives what its eye sees and judges what the ear hears. It perceives according to its animal senses, the scent of the nostril, the taste of the tongue. It comprehends not beyond its sense perceptions. The animal is confined to its feelings and sensibilities, a prisoner of the senses. Beyond these, in the finer higher processes of reasoning, the animal cannot go. For instance, the animal cannot conceive of the earth whereon it stands as a spherical object because the spherical shape of the earth is a matter of conscious reasoning. It is not a matter of sense perception. An animal in Europe could not foresee and plan the discovery of America as Columbus did. It could not take the globe map of the earth and scan the various continents, saying, "This is the eastern hemisphere; there must be another, the western hemisphere." No animal could know these things for the reason that they are referable to intellection. The animal cannot become aware of the fact that the earth is revolving and the sun stationary. Only processes of reasoning can come to this conclusion. The outward eye sees the sun as revolving. It mistakes the stars and the planets as moving about the earth. But reason decides their orbit, knows that the earth is moving and the other worlds fixed, knows that the sun is the solar center and ever occupies the same place, proves that it is the earth which revolves around it. Such conclusions are entirely intellectual, not according to the senses.

Hence, we know that in the human organism there is a center of intellection, a power of intellectual operation which is the discoverer of the realities of things. This power can unravel the mysteries of phenomena. It can comprehend that which is knowable, not alone the sensible. All the inventions are its products. For all of these have been the mysteries of nature. There was a time when the energy of electricity was a mystery of nature, but that collective reality which is manifest in man discovered this mystery of nature, this latent force. Having discovered it, man brought it into the plane of visibility. All the sciences which we now utilize are the products of that wondrous reality.

But the animal is deprived of its operations. The arts we now enjoy are the expressions of that marvelous reality. The animal is bereft of them because these conscious realities are peculiar to the human spirit. All the traces are the outcoming of the perfections which comprehend realities. The animal is bereft of these.

Such evidences prove conclusively that man is possessed of two realities, as it were: a reality connected with the senses which is shared in common with the animal, and another reality which is conscious and ideal in character. This latter is the collective reality and the discoverer of mysteries. That which discovers the realities of things undoubtedly is not of the elemental substances. It is distinct from them. For mortality and disintegration are the properties inherent in compositions and are referable to things which are subject to sense perceptions, but the collective reality in man, not being so subject, is the discoverer of things. Therefore, it is real, eternal and does not have to undergo changes and transformations.

There are many other proofs concerning this vital subject, but I shall conclude with the words of Jesus Christ: "That which is born of the Spirit is spirit" and is acceptable in the Kingdom of G.o.d. This means that just as in the first birth the fetus comes forth from the matrix of the mother into the conditions of the human kingdom, even so the spirit of man must be born out of the matrix of naturalism, out of the baser nature, in order that he may comprehend the great things of the Kingdom of G.o.d. He must be born out of mother earth to find the everlasting life. And this collective reality, or spirit, of man, being born out of the world of nature, possessing the attributes of G.o.d, will continue to live forever in the eternal realm.

9 November 1912 Talk at Baha'i Banquet Rauscher's Hall, Washington, D. C.

Notes by Joseph H. Hannen

I feel a keen sense of joy in being present at this banquet this evening, for-praise be to G.o.d!-before me are radiant faces, ears attuned to the melodies of the Supreme Concourse, hearts aglow with the fire of the love of G.o.d, spirits exhilarated through the glad tidings of G.o.d, souls sheltered beneath the overshadowing power of the Kingdom of Abha. I see before me an a.s.semblage of souls who are of the chosen and not of the many called. And it is my hope that through the favors of Baha'u'llah He may continue to attract you to His Kingdom and render you victorious and triumphant in your service to the oneness and solidarity of mankind. May He a.s.sist all who are firm in establishing the unity of the inhabitants of this earth. May all of you thereby become my partners and coadjutors in servitude.

O Lord! Confirm and aid this a.s.semblage. Confirm these souls through the breaths of Thy Holy Spirit. Enlighten the eyes by the vision of these radiant lights, and make the ears joyful through the anthems of Thy call to service. O G.o.d! Verily, we have gathered here in the fragrance of Thy love. We have turned to Thy Kingdom. We seek naught save Thee and desire nothing save Thy good pleasure. O G.o.d! Let this food be Thy manna from heaven, and grant that this a.s.semblage may be a concourse of Thy supreme ones. May they be the quickening cause of love to humanity and the source of illumination to the human race. May they be the instruments of Thy guidance upon earth. Verily, Thou art powerful. Thou art the Bestower.

Thou art the Forgiver, and Thou art the Almighty.

In the world many banquets, a.s.semblages and meetings have been organized, but those gatherings have been commercial, political, educational or social in their purpose and motive. Meetings are held for the promotion of financial plans or promulgation of the arts and sciences. Others have sought to establish agricultural industries or consummate territorial agreements. Innumerable a.s.semblages have been held for consultation upon subjects of learning and education. All such meetings have for their object the advancement of civilization. But-praise be to G.o.d!-this banquet and this a.s.semblage are for none other purpose than love, for the purpose of announcing the divine Kingdom, for the manifestation of the ineffable traces of G.o.d, for reflecting the effulgences of the Kingdom of G.o.d, for binding hearts together, for service to the world of humanity, for the promulgation of humanitarian and altruistic realities, for the advancement and advocating of international peace, for the illumination of the whole world. Therefore, such an a.s.semblage is matchless and peerless because other a.s.semblages are held for a limited object and personal motive, whereas this meeting is for G.o.d and G.o.d only, for His love and purpose. It is for love of the hearts of men and the oneness of the world of humanity.

Therefore, we should offer thanks to G.o.d, for He has confirmed us in attaining to the happiness of this occasion. He has appointed us servants of the human world, advocates of peace and unity among the religions, heralds of universal agreement among the races and nations, founders of divine reconciliation among all peoples.

It is my fond and fervent hope through the favor of G.o.d that this present meeting may be instrumental in ushering in the day when the standard of the oneness of the world of humanity shall be held aloft in America. May it be the first real foundation of international peace, having for its object universal service to man. May it be divine philanthropy without distinctions or differentiations in humankind. May you consider all religions the instruments of G.o.d and regard all races as channels of divine manifestation. May you view mankind as the sheep of G.o.d and know for a certainty that He is the real Shepherd. Consider how this kind and tender Shepherd cares for all His flock; how He leads them in green pastures and beside the still waters. How well He protects them! Verily, this Shepherd makes no distinctions whatsoever; to all the sheep He is equally kind. Therefore, we must follow the example of G.o.d and strive in pathways of goodwill toward all humanity. May we endeavor with heart and soul to reconcile the religions of the earth, unify the peoples and races and blend the nations in a perfect solidarity. May we uphold the flag of international agreement and enkindle a light which shall illumine all regions with the radiance of oneness. May our purposes centralize in the earnest desire of attaining the good pleasure of G.o.d, and may our supreme energies be directed to welding together the human household. Let us not regard our own respective capacities; nay, rather, let us regard forever the favors and bounties of G.o.d. The drop must not estimate its own limited capacity; it must realize the volume and sufficiency of the ocean, which ever glorifieth the drop. The tender and simple seed, solitary though it may be, must not look upon its own lack of power. Nay, rather, its attention must ever be directed to the sun, in the rays of which it finds life and quickening; and it must ever consider the downpour of the cloud of mercy. For the bounty of the cloud, the effulgence and heat of the sun and the breath of the vernal zephyrs can transform the tiny seed and develop it into a mighty tree. And may you remember that a single infinitesimal atom in the ray of the sun through a shining beam of the solar energy becomes glorified and radiant.

Therefore, let us ever trust in G.o.d and seek confirmation and a.s.sistance from Him. Let us have perfect and absolute confidence in the bounty of the Kingdom. Review the events surrounding souls of bygone times in the beginning of their day; and again consider them when, through the aid and a.s.sistance of G.o.d, they proved to be the mighty ones of G.o.d. Remember that Peter was a fisherman, but through the bounty of the Kingdom he became the great apostle. Mary Magdalene was a villager of lowly type, yet that selfsame Mary was transformed and became the means through which the confirmation of G.o.d descended upon the disciples. Verily, she served the Kingdom of G.o.d with such efficiency that she became well-known and oft mentioned by the tongues of men. Even today she is shining from the horizon of eternal majesty. Consider how infinite is the bounty of G.o.d that a woman such as Mary Magdalene should be selected by G.o.d to become the channel of confirmation to the disciples and a light of nearness in His Kingdom. Consequently, trust ye in the bounty and grace of G.o.d, and rest a.s.sured in the bestowals of His eternal outpouring. I hope that each one of you may become a shining light even as these electric lights are now brilliant in their intensity. Nay, may each one of you be a luminary like unto a sparkling star in the heaven of the divine Will. This is my supplication at the throne of G.o.d. This is my hope through the favors of Baha'u'llah. I offer this prayer in behalf of all of you and beg with a contrite heart that you may be a.s.sisted and glorified with an eternal bestowal.

10 November 1912 Talk at Home of Mr. and Mrs. Arthur J. Parsons 1700 Eighteenth Street, NW, Washington, D. C.

Notes by Joseph H. Hannen

What is the reality of Divinity, or what do we understand by G.o.d?

When we consider the world of existence, we find that the essential reality underlying any given phenomenon is unknown. Phenomenal, or created, things are known to us only by their attributes. Man discerns only manifestations, or attributes, of objects, while the ident.i.ty, or reality, of them remains hidden. For example, we call this object a flower. What do we understand by this name and t.i.tle? We understand that the qualities appertaining to this organism are perceptible to us, but the intrinsic elemental reality, or ident.i.ty, of it remains unknown. Its external appearance and manifest attributes are knowable; but the inner being, the underlying reality or intrinsic ident.i.ty, is still beyond the ken and perception of our human powers. Inasmuch as the realities of material phenomena are impenetrable and unknowable and are only apprehended through their properties or qualities, how much more this is true concerning the reality of Divinity, that holy essential reality which transcends the plane and grasp of mind and man? That which comes within human grasp is finite, and in relation to it we are infinite because we can grasp it. a.s.suredly, the finite is lesser than the infinite; the infinite is ever greater. If the reality of Divinity could be contained within the grasp of human mind, it would after all be possessed of an intellectual existence only-a mere intellectual concept without extraneous existence, an image or likeness which had come within the comprehension of finite intellect. The mind of man would be transcendental thereto. How could it be possible that an image which has only intellectual existence is the reality of Divinity, which is infinite? Therefore, the reality of Divinity in its ident.i.ty is beyond the range of human intellection because the human mind, the human intellect, the human thought are limited, whereas the reality of Divinity is unlimited. How can the limited grasp the unlimited and transcend it? Impossible. The unlimited always comprehends the limited. The limited can never comprehend, surround nor take in the unlimited. Therefore, every concept of Divinity which has come within the intellection of a human being is finite, or limited, and is a pure product of imagination, whereas the reality of Divinity is holy and sacred above and beyond all such concepts.

But the question may be asked: How shall we know G.o.d? We know Him by His attributes. We know Him by His signs. We know Him by His names. We know not what the reality of the sun is, but we know the sun by the ray, by the heat, by its efficacy and penetration. We recognize the sun by its bounty and effulgence, but as to what const.i.tutes the reality of the solar energy, that is unknowable to us. The attributes characterizing the sun, however, are knowable. If we wish to come in touch with the reality of Divinity, we do so by recognizing its phenomena, its attributes and traces, which are widespread in the universe. All things in the world of phenomena are expressive of that one reality. Its lights are shining, its heat is manifest, its power is expressive, and its education, or training, resplendent everywhere. What proof could there be greater than that of its functioning or its attributes which are manifest? This plant or this flower-we ask: Does it exist or not? Can this plant-this flower-comprehend the reality of man? Can it put itself in touch with the human existence or reality? Evidently not. It is entirely out of tune with the human kingdom; it is not possessed of the capacity, although both man and the flower have been created. But the difference in the degrees between the vegetable and the human is ever a hindrance, an obstacle. Inasmuch as the degree of capacity appertaining to this plant is inferior to our human kingdom, it is entirely impossible for the plant, which is inferior, to comprehend man, who is superior, although both are accidental, or created. We are created; likewise, this plant is existent, this mineral exists, this wood exists. But can this flooring here comprehend those who are standing upon it? It cannot, because sight and hearing are properties or faculties belonging to a higher kingdom than the mineral. The difference between these two kingdoms, the vast difference between the mineral kingdom and the human kingdom, is a hindrance to comprehension.

How, then, can the reality of man, which is accidental, ever comprehend the Reality of G.o.d, which is eternal? It is self-evidently an impossibility. Hence we can observe the traces and attributes of G.o.d, which are resplendent in all phenomena and shining as the sun at midday, and know surely that these emanate from an infinite source. We know that they come from a source which is infinite indeed.

Furthermore, it is a philosophical principle that the existence of phenomena implies composition and that mortality, or nonexistence, is equivalent to decomposition. For example, certain elements have come together, and as a result of that composition man is here. Certain elements have entered into the structure of this flower. Certain organic or cellular elements have been utilized in the composition of every animal organism. Therefore, we can state that existence necessitates composition, and death is another expression for decomposition. When there is disintegration amongst these composing elements, that is death; that is mortality. The elements which have gone into the body of this flower and which have given existence to this form and shape will finally disintegrate; this beautiful organism will decompose; and this we call mortality, death. Consequently, the conclusion is that life means composition, and death is equivalent to decomposition. On this account the materialists are of the opinion that life is the mere conjoining of elemental substances into myriad forms and shapes. The materialist comes to the conclusion that life, in other words, means composition; that wherever we find single elements combined in aggregate form, there we behold the phenomena of organic life; that every organic composition is organic life. Now if life means composition of elements, then the materialist may come to the conclusion of the nonnecessity of a composer, the nonnecessity of a creator; for composition is all there is to it, and that is accomplished by adhesion or cohesion. In response to this we say that composition must needs be of three kinds: One form of composition is termed philosophically the accidental, another the involuntary, and a third the voluntary. As to the first, or accidental, composition: This would signify that certain elements through inherent qualities and powers of attraction or affinity have been gathered together, have blended, and so composed a certain form, being or organism. This can be proven to be false; for composition is an effect, and philosophically no effect is conceivable without causation. No effect can be conceived of without some primal cause. For example, this heat is an effect; but that energy which gives forth this phenomenon of heat is the cause. This light is an effect, but back of it is the energy which is the cause. Is it possible for this light to be separated from the energy whereof it is a property? That is impossible and inconceivable. It is self-evidently false. Accidental composition is, therefore, a false theory and may be excluded.

As to the second form of composition-involuntary: This means that each element has within itself as an inherent property the power of composition. For example, the inherent quality of fire is burning, or heat; heat is a property of fire. Humidity is the inherent nature or property of water. You cannot conceive H2O, which is the chemical form of water, without having humidity a.s.sociated; for that is an inherent quality of water. The power of attraction has as its function attractive, or magnetic, qualities. We cannot separate attraction from that power. The power of repulsion has as its function repelling-sending off. You cannot separate the effect from the cause. If these premises be true-and they are self-evident-then it would be impossible for a composite being, for the elements which have gone into the makeup of a composite organism, ever to be decomposed because the inherent nature of each element would be to hold fast together. As fire cannot be separated from heat, likewise the elemental being could not be subjected to decomposition, and this does not hold true because we see decomposition everywhere. Hence this theory is untrue, inasmuch as we observe that after each composition there is a process of decomposition which forever ends it. By this we learn that composition as regards phenomena is neither accidental nor involuntary.

Then what have we left as a form of composition? It is the voluntary form of composition, which means that composition is effected through a superior will, that there is will expressed in this motive or action. It is thus proved that the existence of phenomena is effected through the eternal Will, the Will of the Living, Eternal and Self-subsistent, and this is a rational proof concerning composition whereof there is no doubt or uncertainty. Furthermore, it is quite evident that our kind of life, our form of existence, is limited and that the reality of all accidental phenomena is, likewise, limited. The very fact that the reality of phenomena is limited well indicates that there must needs be an unlimited reality, for were there no unlimited, or infinite, reality in life, the finite being of objects would be inconceivable. To make it plainer for you, if there were no wealth in the world, you would not have poverty. If there were no light in the world, you could not conceive of darkness, for we know things philosophically by their ant.i.theses. We know, for example, that poverty is the lack of wealth. Where there is no knowledge, there is no ignorance. What is ignorance? It is the absence of knowledge.

Therefore, our limited existence is a conclusive proof that there is an unlimited reality, and this is a shining proof and evident argument. Many are the proofs concerning this matter, but there is not time to go into the subject further.

This is our last evening, and I ask G.o.d that His confirmations may encompa.s.s you, that your hearts may become radiant, that your eyes become illumined through witnessing the signs of G.o.d, that your ears hearken to the anthems of heaven, that your faces be set aglow with the radiant light of the Word of G.o.d. May you all be united, may you be agreed, may you serve the solidarity of mankind. May you be well-wishers of all humanity.

May you be a.s.sistants of every poor one. May you be nurses for the sick.

May you be sources of comfort to the broken in heart. May you be a refuge for the wanderer. May you be a source of courage to the affrighted one.

Thus, through the favor and a.s.sistance of G.o.d may the standard of the happiness of humanity be held aloft in the center of the world and the ensign of universal agreement be unfurled.

10 November 1912 Talk at Home of Mr. and Mrs. Joseph H. Hannen 1252 Eighth Street, NW, Washington, D. C.

Notes by Joseph H. Hannen

This is a beautiful a.s.sembly. I am very happy that white and black are together. This is the cause of my happiness, for you all are the servants of one G.o.d and, therefore, brothers, sisters, mothers and fathers. In the sight of G.o.d there is no distinction between whites and blacks; all are as one. Anyone whose heart is pure is dear to G.o.d-whether white or black, red or yellow. Among the animals colors exist. The doves are white, black, red, blue; but notwithstanding this diversity of color they flock together in unity, happiness and fellowship, making no distinction among themselves, for they are all doves. Man is intelligent and thoughtful, endowed with powers of mind. Why, then, should he be influenced by distinction of color or race, since all belong to one human family? There is no sheep which shuns another as if saying, "I am white, and you are black." They graze together in complete unity, live together in fellowship and happiness. How then can man be limited and influenced by racial colors? The important thing is to realize that all are human, all are one progeny of Adam. Inasmuch as they are all one family, why should they be separated?

I had a servant who was black; his name was I?fandiyar. If a perfect man could be found in the world, that man was I?fandiyar. He was the essence of love, radiant with sanct.i.ty and perfection, luminous with light.

Whenever I think of I?fandiyar, I am moved to tears, although he pa.s.sed away fifty years ago. He was the faithful servant of Baha'u'llah and was entrusted with His secrets. For this reason the _Sh_ah of Persia wanted him and inquired continually as to his whereabouts. Baha'u'llah was in prison, but the _Sh_ah had commanded many persons to find I?fandiyar.

Perhaps more than one hundred officers were appointed to search for him.

If they had succeeded in catching him, they would not have killed him at once. They would have cut his flesh into pieces to force him to tell them the secrets of Baha'u'llah. But I?fandiyar with the utmost dignity used to walk in the streets and bazaars. One day he came to us. My mother, my sister and myself lived in a house near a corner. Because our enemies frequently injured us, we were intending to go to a place where they did not know us. I was a child at that time. At midnight I?fandiyar came in.

My mother said, "O I?fandiyar, there are a hundred policemen seeking for you. If they catch you, they will not kill you at once but will torture you with fire. They will cut off your fingers. They will cut off your ears. They will put out your eyes to force you to tell them the secrets of Baha'u'llah. Go away! Do not stay here." He said, "I cannot go because I owe money in the street and in the stores. How can I go? They will say that the servant of Baha'u'llah has bought and consumed the goods and supplies of the storekeepers without paying for them. Unless I pay all these obligations, I cannot go. But if they take me, never mind. If they punish me, there is no harm in that. If they kill me, do not be grieved.

But to go away is impossible. I must remain until I pay all I owe. Then I will go." For one month I?fandiyar went about in the streets and bazaars.

He had things to sell, and from his earnings he gradually paid his creditors. In fact, they were not his debts but the debts of the court, for all our properties had been confiscated. Everything we had was taken away from us. The only things that remained were our debts. I?fandiyar paid them in full; not a single penny remained unpaid. Then he came to us, said good-bye and went away. Afterward Baha'u'llah was released from prison. We went to Ba_gh_dad, and I?fandiyar came there. He wanted to stay in the same home. Baha'u'llah, the Blessed Perfection, said to him, "When you fled away, there was a Persian minister who gave you shelter at a time when no one else could give you protection. Because he gave you shelter and protected you, you must be faithful to him. If he is satisfied to have you go, then come to us; but if he does not want you to go, do not leave him." His master said, "I do not want to be separated from I?fandiyar.

Where can I find another like him, with such sincerity, such faithfulness, such character, such power? Where can I find one? O I?fandiyar! I am not willing that you should go, yet if you wish to go, let it be according to your own will." But because the Blessed Perfection had said, "You must be faithful," I?fandiyar stayed with his master until he died. He was a point of light. Although his color was black, yet his character was luminous; his mind was luminous; his face was luminous. Truly, he was a point of light.

Then it is evident that excellence does not depend upon color. Character is the true criterion of humanity. Anyone who possesses a good character, who has faith in G.o.d and is firm, whose actions are good, whose speech is good-that one is accepted at the threshold of G.o.d no matter what color he may be. In short-praise be to G.o.d!-you are the servants of G.o.d. The love of Baha'u'llah is in your hearts. Your souls are rejoicing in the glad tidings of Baha'u'llah. My hope is that the white and the black will be united in perfect love and fellowship, with complete unity and brotherhood. a.s.sociate with each other, think of each other, and be like a rose garden. Anyone who goes into a rose garden will see various roses, white, pink, yellow, red, all growing together and replete with adornment.

Each one accentuates the beauty of the other. Were all of one color, the garden would be monotonous to the eye. If they were all white or yellow or red, the garden would lack variety and attractiveness; but when the colors are varied, white, pink, yellow, red, there will be the greatest beauty.

Therefore, I hope that you will be like a rose garden. Although different in colors, yet-praise be to G.o.d!-you receive rays from the same sun. From one cloud the rain is poured upon you. You are under the training of one Gardener, and this Gardener is kind to all. Therefore, you must manifest the utmost kindness towards each other, and you may rest a.s.sured that whenever you are united, the confirmations of the Kingdom of Abha will reach you, the heavenly favors will descend, the bounties of G.o.d will be bestowed, the Sun of Reality will shine, the cloud of mercy will pour its showers, and the breeze of divine generosity will waft its fragrances upon you.

I hope you will continue in unity and fellowship. How beautiful to see blacks and whites together! I hope, G.o.d willing, the day may come when I shall see the red men, the Indians, with you, also j.a.panese and others.

Then there will be white roses, yellow roses, red roses, and a very wonderful rose garden will appear in the world.

10 November 1912 Talk at 1901 Eighteenth Street, NW, Washington, D. C.