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CHAPTER SEVEN
THE CAUSE OF GOD
PRAYER OF THE COVENANT
550. My God! My God! I ask Thee to forgive everything save my
servitude to Thy Supreme Threshold, and I declare myself innocent of any
proclamation or praise, save my adoration for Thy Merciful Presence. I deprive
myself of every adornment, save that of humiliation and contrition and
evanescence before Thy Oneness. I flee from every station save that of arrival
in the court of Thy Divine Eternity. By Thy Power, verily, the sweetness of
servitude is the food of my spirit; with the fragrance of servitude my breast
will be dilated, my being refreshed, my heart delighted, my eyes brightened, my
nostrils perfumed, and in it is the healing of my disease, the allaying of my
burning thirst, the soothing of my pain.
Immerse me, O my God, in this most bounteous, rolling Ocean; give me
to drink of this sweet, abundant Water; cause me to enter this Gateway of
Righteousness; ordain me for this praiseworthy Station; cause me to obtain this
Cup which is overflowing with the living water; light in the crystal of my heart
this Lamp which is giving forth its illuminating, brilliant radiance; and
strengthen me for the service of Thy Cause, O my Lord, the Forgiver! Accept my
servitude in the court of Thy Holy Oneness, O Thou, the Manifestor of Mount
Sinai. Assist me to abide in its conditions, O Thou, the Authority of
Manifestation. Aid me to assist Thy Cause in the eastern and western parts of
the earth, O Thou the Possessor of the Day of Resurrection. I ask Thee, by Thy
written Book, dispersed writings -- by Thy Hidden Mystery, and Thy firm
proclamations -- to cause me to be steadfast in servitude to Thee, O my Lord,
the Forgiver! Verily, Thou art the powerful over that which Thou wishest; and
verily, Thou art the Merciful, the Compassionate.
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O Thou, who art calling by the Testament, in the Pivot of the
horizons! This servant, according to the clear statements in the Book of Aqdas,
and the unambiguous texts of the Holy Book, is the Commentator and the
Interpreter, of the Books of God. All the faithful ones, who are assured and
firm in the Testament and Covenant of God, must neither overreach the clear
explanation of this servant, nor the unambiguous interpretation of this slave.
If any one overreaches, he follows his own suppositions. This servant gives the
real meaning, and the meaning of the real also. The mystery of mysteries of
these texts, words and lines, is servitude to the Holy Presence of the Beauty of
‘Abhá, and effacement, evanescence and perfect dispersion before the
Blessed Threshold. This is my brilliant diadem, and my glorious crown. With
this, I will be glorified in the Heavenly Kingdom, and the kingdom of this
world. And with it, I will approach unto the Beauty among the nearest ones to
God, and no one is allowed to interpret other than this, and this is the
perspicuous truth.
O thou, who art proclaiming the mention of God! The indicated
Commentator is the Interpreter of the Words, and this servant is aside from
praise, qualities, names, characteristics, virtues, peculiarities, eulogies and
honors; but my name, being, reality and personality is servitude to the Beauty
of ‘Abhá, and I am not worthy to be considered as having the shadow of
arising.
As the Manifestation said: “Plant this Branch in the earth of
the hearts, and make it Holy from shadow and arising.”
THE DAY OF GOD
551. Do you know in what Day you are living? Do you realize in what
Dispensation you are alive? Have you not heard in the Holy Scriptures that at
the consummation of the ages there shall appear a Day which is the Sun of all
the past Days? This is the Day in which the Lord of Hosts has come down from
heaven on the clouds of glory! This is the Day in which the inhabitants of all
the world shall enter under the shelter of the Word of God.
This is the Day whose real sovereign is His Highness the Almighty.
This is the Day when the East and the West shall embrace each other like unto
two lovers. This is the Day in which
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war and contention shall be forgotten. This is the Day in which
nations and governments will enter into an eternal bond of amity and
conciliation. This Century is the fulfillment of the Promised
Century.
This Day is the dawn of the appearances of the traces of the glorious
vision of the past prophets and sages.
Now is the dawn; ere long the effulgent Sun shall rise and station
itself in the meridian of its majesty. Then you shall observe the effects of
the Sun. Then you shall behold what heavenly illumination has become manifest.
Then you shall comprehend that these are the infinite bestowals of God! Then
you shall see that this world has become another world. Then you shall perceive
that the Teachings of God have universally spread.
Rest ye assured that this darkness shall be dispelled and these
impenetrable clouds which have darkened the horizon shall be scattered, and the
Sun of Reality shall appear in its full splendor. Its rays shall melt the
icebergs of hatred and differences which have transformed the moving sea of
humanity into hard frozen immensity. The vices of the world of nature shall be
changed into praiseworthy attributes, and the lights of the excellencies of the
Divine realm shall appear.
The principles of His Holiness Bahá’u’lláh,
like unto the spirit, shall penetrate the dead body of the world, and the Love
of God, like unto an artery, shall beat through the heart of the five
continents.
The East shall become illumined, the West perfumed, and the children
of men shall enter beneath the all-embracing canopy of the oneness of the world
of humanity.
In this Day the rest of the people are asleep. Praise be to God that
you are awakened! They are all uninformed, but praise be to God you are
informed of the mysteries of God! Thank ye God that in this arena you have
preceded others. I hope that each one of you may become a pillar of the palace
of the oneness of the world of humanity. May each one of you become a luminous
star of this heaven, thus lighting the path of those who are seeking the goal of
human perfection.
Paris, France
March 10, 1913.
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BAHÁ’U’LLÁH
552. 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 reconciliation be hoisted, and the oneness of the world of
humanity proclaimed. Among the various nations and peoples of the world no
enmity or hatred would remain. All heart were to be connected one with another.
These things are recorded in the Taurat or Old Testament, in the Gospel, in the
Qur’án, in the Zend Avesta, in the Books of Buddha and in the Book
of Confucius. In brief, all the Holy Books contain these Glad Tidings. In all
of them it is announced that after the world has been surrounded by darkness,
then 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 God, when materialistic ideas overshadow idealism and spirituality, when
nations become submerged in the world of matter and forget God -- at such a time
as this shall the Divine Sun shine forth and the Radiant Morn
appear.
553. 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 does not exist, and guidance and knowledge of God
no longer remain. All are submerged in the sea of materialism. Although some
attend churches and temples for 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 that they have not found the Reality and are not
engaged in adoration of It. They are holding to certain imitations which have
descended to them from their fathers and ancestors. They have become accustomed
to passing 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 Muhammadan becomes a
follower of Islám; the son of every Christian proves to be a Christian;
the son of every Zoroastrian is a Zoroastrian, etc., etc. Therefore religious
faith and belief is merely a remnant of blind imitations which have
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descended through fathers and ancestors. Because this man’s
father was a Jew, he considers himself a Jew; not that he has investigated the
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
encompasses the world. Every nation is holding to its traditional religious
forms. The Light of Reality is obscured. Were these various nations to
investigate the Reality, there is no doubt they would attain to It. As Reality
is One, all nations would then become as one nation. But so long as they adhere
to various imitations and are deprived of the Reality, strife and warfare still
continue and rancor and sedition prevail. But if they investigate the Reality,
neither enmity nor rancor will remain and they will attain to the utmost concord
among themselves.
554. 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 each other’s blood, considering one another as
contaminated and refusing mutual association -- at such a time as this His
Holiness Bahá’u’lláh appeared. He arose in the Orient,
uprooting the very foundations of superstition and brought the dawn of the Light
of Reality. Various nations became united, because all desired the Reality.
Inasmuch as they investigated the Reality of religion they found that all men
are the servants of God, all are the posterity of Adam, all are 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 are therefore due to religious imitations and not
to the Reality which underlies the teachings of the Prophets. Through
Bahá’u’lláh 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, Muhammadan and Buddhist arose for amity; all of them in the utmost
love and unity. They became welded and cemented because they had all arrived at
Reality.
555. The Divine Prophets are conjoined in the utmost state of love.
Each former one has given the glad tidings of His successor’s coming, and
each later one has sanctioned the one who preceded Him. They were in the utmost
unity, but their nations
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were 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 and conflict. They are in the
utmost unity. But between the Jew and the Christian there is conflict. Now
therefore if the Christian and Jewish people investigate the Reality underlying
their Prophets’ teachings they will become kind in their attitude toward
each other and associate in the utmost love, for Reality is one and not dual or
multiple. If this investigation of Reality becomes universal, all the divergent
nations will ratify all the Divine Prophets and all will confirm all the Holy
Books. No strife or rancor will remain and all of us will become united. Then
will we associate together in the utmost love. We will become as fathers and
sons, as brothers and sisters living together in the utmost 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
the 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 the utmost
friendship.
556. Fifty years ago, His Holiness
Bahá’u’lláh sent epistles to all the kings and nations
of the world, at a time when there was no mention of Universal 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 all to the fundamentals of the teachings of all
the Prophets. Some of the European kings were haughty. Among them was Napoleon
Bonaparte III. Bahá’u’lláh wrote a second epistle to
him, which was published thirty years ago. The context is this: “O
Napoleon! thou hast indeed become haughty. Thou hast become proud. Thou hast
forgotten God. Thou dost imagine that this majesty is permanent for thee --
this dominion is abiding for thee. A letter We have sent unto thee for
acceptance with thy greatest love; but instead thou hast shown haughtiness.
Therefore God shall uproot this 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 --
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whereas that which was a duty incumbent upon thee was the cause of life
to the world. The punishment of God 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 utterly destroyed.
557. Among these epistles (Tablets) was a very lengthy one to the
Sháh of Persia. It was printed and spread broadcast throughout
all the countries of the world. This epistle was revealed in the year 1870. In
it He admonished the Sháh of Persia to be kind to all his subjects
-- summoning him to justice -- counseling him to make no distinction among the
religions -- with Jew, Christian, Muhammadan, Zoroastrian, was he to deal
equally and the oppressions prevalent in his country were to be removed. The
Jews were greatly oppressed in Persia.
Bahá’u’lláh especially recommended justice for them, saying that all people are the servants of God, and in the eye of the
Government they should be of equal estimate, the Government should be just to
all. ... “If justice is not dealt out, if these oppressions are not
removed and if thou dost not obey God, 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. I shall be present there. I
will then advance proofs and evidences of 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 non-existent, shalt likewise
become non-existent.” The Sháh did not answer this Tablet of
the Blessed Perfection. Then God destroyed the foundations of his
sovereignty.
558. Amongst those to whom He wrote was the Sultán 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 God. I have not committed a crime. It is for
the sake of God that I have received this ordeal. Therefore I am very happy. I
am exceedingly joyous. But thou must wait: God will send thee a punishment --
thou shalt receive retribution. Ere long thou shalt observe how ordeals shall
descend upon thee like rain, and thou shalt become non-existent.” And
even so it was.
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559. 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 mankind, in order that all mankind might become unified and agreed;
that strife, warfare and sedition might pass away; that bitterness and enmity
might cease, and all might become united and agreed and arise to serve the One
God.
Now I have spoken. If you have anything to say, let it be heard.
You have listened most attentively. ... I will add a little more.
560. In brief, two kings arose against
Bahá’u’lláh -- the Sháh of Persia and
the Sultán of Turkey. They imprisoned His Holiness in the fortress of
‘Akká in order to extinguish His Light and exterminate His Cause.
But Bahá’u’lláh while in prison wrote them letters of
severe arraignment. 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 will be the incentive for the spreading of My
Teachings. No harm shall come to Me because I have sacrificed My life,
sacrificed My blood, sacrificed My possessions -- all have I sacrificed, and for
Me this imprisonment is no loss.” And just as He declared, so it came to
pass. In prison He hoisted His banner, and His Cause was spread throughout the
world. It has reached America. Now in all parts of the world the Cause of
Bahá’u’lláh is spread broadcast. You go to Asia and
wherever you travel you will find Bahá’ís. You go to
Africa, Europe, there you will find the Cause of Bahá’u’lláh. In America it is but just beginning to
grow and spread.
These two kings could not do anything to withstand
Bahá’u’lláh, but through Him God was able to destroy
both sovereignties. I, too, was in prison. God removed the chains from my neck
and placed them around the neck of ‘Abdu’l-Hamid. It was done
suddenly -- not in 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-Hamid. That which he did to me was inflicted on him. Now
the position is precisely reversed. His days are spent in prison just as I
passed the days in prison at ‘Akká, with this difference: that I
was happy
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in imprisonment. I was in the utmost elation, because I was not a criminal. They had imprisoned me in the Path of God.
New York City
July 5, 1912.
THE LIGHT OF TRUTH
561. O noble friends, seekers after God! Praise be to God! Today the
light of Truth is shining upon the world in its abundance; the breezes of the
heavenly garden are blowing throughout all regions; the call of the Kingdom is
heard in all lands, and the breath of the Holy Spirit is felt in all hearts that
are faithful. The Spirit of God is giving eternal life. In this wonderful age
the East is enlightened, the West is fragrant, and everywhere the soul inhales
the holy perfume. The sea of the unity of mankind is lifting up its waves with
joy, for there is real communication between the hearts and minds of men. The
banner of the Holy Spirit is uplifted, and men see it, and are assured with the
knowledge that this is a new day.
This is a new cycle of human power. All the horizons of the world are
luminous, and the world will become indeed as a garden and a paradise. It is
the hour of unity of the sons of men and of the drawing together of all races
and all classes. You are loosed from ancient superstitions which have kept men
ignorant, destroying the foundations of true humanity.
The gift of God to this enlightened age is the knowledge of the
oneness of mankind and of the fundamental oneness of religion. War shall cease
between nations, and by the will of God the Most Great Peace shall come; the
world will be seen as a new world, and all men will live as
brothers.
In the days of old an instinct for warfare was developed in the
struggle with wild animals; this is no longer necessary; nay, rather,
cooperation and mutual understanding are seen to produce the greatest welfare of
mankind. Enmity is now the result of prejudice only.
In the “Hidden Words”
Bahá’u’lláh says, “Justice is to be loved above
all.” Praise be to God, in this country the standard of justice has been
raised; a great effort is being made to give all souls an equal and a true
place. This is the desire of all noble
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natures; this is today the teaching for the East and for the West;
therefore the East and the West will understand each other and reverence each
other, and embrace like long-parted lovers who have found each
other.
There is one God; mankind is one; the foundations of religion are one.
Let us worship Him, and give praise for all His great Prophets and Messengers
who have manifested His brightness and glory.
The blessing of the Eternal One be with you in all its richness, that
each soul according to his measure may take freely of Him.
Amen.
City Temple, London
September 10, 1911.
THE PRINCIPLES OF BAHA’U’LLAH
562. Every age requires a central impetus or movement. In this age,
the boundaries of terrestrial things have extended; minds have taken on a
broader range of vision; realities have been unfolded and the secrets of being
have been brought into the realm of visibility. What is the spirit of this age,
what is its focal point? It is the establishment of Universal Peace, the
establishment of the knowledge that humanity is one family. Think on the
conditions in this world of humanity. Nations have become like unto armed camps
waiting to be ignited by the combustion of war.
563. Whereas in reality God has created man for love’s sake. God
has endowed man with creation so that he may illumine the world with the flame
of brotherhood and express the utmost state of unity and accord. This state
would express God’s good pleasure; this would be the prosperity of the
world of humanity. A thousand times, alas! this glorious century has been
besmeared with war and strife, hatred and rancor. Bloodthirsty wolves are
tearing the sheep of God. Destruction is more widespread than in all the ages
of the past.
We hear on every side praises of the wonders of this cycle, its
achievements, its refinements, its genius; calling the past the age of mediaeval
horror. What mediaeval age held the horror of a Krupp gun, a Mauser rifle or a
shrapnel shell that kills a whole camp? On the sea we have the submarine and
the dreadnought.
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If you compare the past with this age, impartial judgment will call this the age of human fratricide.
564. All the religions are revealed for the sake of good fellowship.
The fundamentals, the foundations, of all are fellowship, unity and love. The
heavenly books were revealed and divine love bestowed to bring about peace.
What has man made of religion? He has made it the cause of bloodshed and strife;
enmity and hatred. Religion was destined to be a remedy for the sickness of
humanity; an illumination for the darkness of uncertainty. Have we then
forgotten the divine teachings, cast aside the heavenly books, created imaginary
thoughts and illusions and made them the basis of rancor and strife? The Bible
commands the practice of peace and justice. God desires love. In the Gospel we
find the golden statement that man should be expressive of love even unto his
enemy; he should be expressive of love to his ill-wishers; he should be
expressive of love to all his fellowmen. He must have an eye to pardon: he must
have an eye to benevolence. All the divine books invite men to these teachings.
All the divine prophets suffered that man might realize these teachings.
Consider what His Holiness Christ endured, how many vicissitudes he underwent,
every day tasting a new poison, finally sacrificing his own life, so that the
tent of love and concord might be raised over the world of humanity so that this
dark world might be invested with divine light. Alas! that all the travail of
these holy souls and sanctified prophets should be wasted. The world of
humanity is in a stupor of sleep and it cannot grasp the realities. The horizons
of the minds are still beclouded and the hearts are occupied with phantasmal
longings. We seem never to think of the reason of creation; never to strive to
proclaim those principles which enlighten humanity. In the sea of materialism
we are sinking and of the Kingdom of God we know nothing. We are not living in
accord with those precious teachings of God.
565. Nearly sixty years ago when the horizon of the Orient was in a
state of the utmost gloom, warfare existed and there was enmity between the
various creeds; darkness brooded over the children of men and foul clouds of
ignorance hid the sky -- at such a time His Highness
Bahá’u’lláh arose from the horizon of Persia like unto
a shining sun. He boldly proclaimed peace, writing to the kings of the earth
and calling upon them to arise and
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assist in the hoisting of this banner. In order to bring peace out of
the chaos, he established certain precepts or principles:
Investigation of Truth
566. The first principle Bahá’u’lláh urged
was the independent investigation of truth. “Each individual,” he
said, “is following the faith of his ancestors who themselves are lost in
the maze of tradition. Reality is steeped in dogmas and doctrines. If each
investigate for himself, he will find that Reality is one; does not admit of
multiplicity; is not divisible. All will find the same foundation and all will
be at peace.”
The Oneness of Mankind
567. The second principles of Bahá’u’lláh
proclaims the oneness of the human race. He states that humanity constitutes
the sheep of God. God is the real shepherd. When this shepherd is
compassionate and kind, why should the sheep quarrel amongst themselves?
Addressing all humanity, Bahá’u’lláh says, “Ye
are the fruits of one tree and the leaves of one branch. All the nations,
peoples and tongues are the branches, leaves, blossoms and fruits of this great
tree of humanity.” God created all; protects all; provides for all and is
kind to all; why should you be unkind? If God had not loved humanity he would
not have created it. Creation presupposes love. God is the real father; all are
his children. All the creatures are equal in this one family of God save
whosoever is more kind, more compassionate -- he is nearer to God.
International Peace
568. The third principles of the religion of
Bahá’u’lláh is in regard to international peace.
There must be peace between the fatherlands; peace between the religions. In
this period of evolution the world of humanity is in danger. Every war is
against the good pleasure of the Lord of mankind. Man is the edifice of God.
War destroys the divine edifice. Peace is the stay of life; war the cause of
death. If an active, actual peace is brought about the human world will attain
to the utmost serenity and composure. Wolves will be transformed into lambs;
devils into
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angels and terrors into divine splendors in less than the twinkling of
an eye.
Religion must Conform to Science and Reason
569. The fourth principle declares that religion must be in conformity
to science and reason. If a religion does not agree with the postulates of
science nor accord with the regulations of reason it is a bundle of
superstitions; a phantasm of the brain. Science and religion are realities, and
if that religion to which we adhere be a reality it must needs conform to the
fundamental reality of all things.
Prejudice must be Forever Banished
570. The fifth principle of Bahá’u’lláh is
this: that religious, racial, political and patriotic prejudice are the
destroyers of human society. As long as these prejudices last the world of
humanity will not attain to poise and perfection. As long as these threatening
clouds are in the sky of humanity, the sun of reality cannot dawn.
Equality of Sexes
571. The sixth principle of Bahá’u’lláh
regards the equality of men and women. The male and female of the human kingdom
are equal before God. God is no respecter of gender. Whosoever practices more
faith, whosoever practices more humanitarianism is nearer to God; but between
the male and female there is no innate difference because they share in common
all the faculties. The world of humanity has two wings, one the male; the other
the female. When both wings are reinforced with the same impulse the bird will
be enabled to wing its flight heavenward to the summit of progress. Woman must
be given the same opportunities as man for perfecting herself in the attainments
of learning, science and arts. God has created the man and the woman equal, why
should she be deprived of exercising the fullest opportunities afforded by life?
Why should we ever raise the question of superiority and inferiority? In the
animal kingdom the male and female enjoy suffrage and in the vegetable kingdom
the plants all enjoy equal suffrage. In the human kingdom, which claims to
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be the realm of brotherhood and solidarity, why should we raise this
question?
The Social Plan
572. The seventh teaching suggests a plan whereby all the individual
members may enjoy the utmost comfort and welfare. The degrees of society must be
preserved. The farmer will continue to till the soil, the artist pursue his
art, the banker to finance the nation. An army has need of its general,
captain, and private soldiers. The degrees varying with the pursuits are
essential. But in this Bahá’í plan there is no class hatred.
Each is to be protected and each individual member of the body politic is to
live in the greatest comfort and happiness. Work is to be provided for all and
there will be no needy ones seen in the streets.
The Parliament of Man
573. The eighth principle declares that there must needs be
established the parliament of man or court of last appeals for international
questions. The members of this arbitral court of justice will be
representatives of all the nations. In each nation the members must be ratified
by the government and the king or ruler, and this international parliament will
be under the protection of the world of humanity. In it all international
difficulties will be settled.
Universal Education
574. The ninth admonition is in regard to education. All the children
must be educated so that there will not remain one single individual without an
education. In cases of inability on the part of the parents through sickness,
death, etc., the state must educate the child. In addition to this widespread
education, each child must be taught a profession or trade so that each
individual member of the body politic will be enabled to earn his own living and
at the same time serve the community. Work done in the spirit of service is
worship. From this universal system of education misunderstandings will be
expelled from amongst the children of men.
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Universal Language
575. The tenth principles is the establishment of a universal language
so that we shall not have to acquire so many languages in the future. In the
schools they will study two, the mother tongue and the international auxiliary
language. The use of an international auxiliary language will become a great
means of dispelling the differences between nations.
576. There are many other teachings. I have given you but a few.
Praise be to God! that day by day we are advancing and every day we see some new
blessing descending. Let all of us render thanksgiving to our generous Lord
that He may bless our eyes with sight and give unto our hearts understanding.
May we become resuscitated with the breath of the Holy Spirit. May we be
enabled to leave behind the world of matter in beholding the bounties of God.
The divine table is spread, the heavenly illumination is all-encircling; eternal
life is provided for all; divine food is prepared for all! Therefore let us
practice the divine essence of love and love each other from our very hearts and
souls so that the East and West shall embrace each other and realize that all
are the sheep of God. God is the good shepherd -- then shall we gather under
the tabernacle of His mercy!
Clifton, England
January 16, 1913.
THE COVENANT
577. In the world of existence there are various bonds which unite the
hearts, but none of these bonds is efficient. For instance, the first and
foremost bond is the family bond, but this bond is not effective, for how often
it happens that in some families divergence and difference obtains. A patriotic
bond may be the means of amity and fellowship; but the oneness of nativity will
not suffice, for if we examine history we shall find that the inhabitants of the
same fatherland have often waged war against each other. In civil strife how
often they have shed each others’ blood; how often they have pillaged each
others’ property! Hence, it becomes evident that oneness of nativity is
not sufficient. Another means of amity is the racial oneness. How often we
have seen that men of the same race have engaged in the severest strife. They
have spilled each other’s blood; they have laid their country
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waste -- which proves that the oneness of race is not oneness in
reality. Among the bonds of unity is the political bond. How often we find
that certain governments have been politically bound together, amongst them
obtaining a political intercourse and oneness which afterwards was subjected to
change and these governments arose against each other on the field of battle.
Thus the oneness of politics is not sufficient.
That which is the cause of perfect unity and amity in the world of
existence is the oneness of Reality. If Reality enters the arena, the
fundamental reality can conserve the states, and that Reality -- the oneness of
humanity -- is a oneness which can only come into being through the efficacy of
the Holy Spirit, for the efficacy of the Holy Spirit is like unto the spirit in
the body; it dispels all differences and ushers all beneath the same solidarity
and unity. Regard how numerous are the parts and members of the human organism,
but the oneness of the spirit animating it keeps its various parts and elements
together in perfect co-ordination and solidarity. It brings such a unity into
the organism that were each member to be subjected to any injury or were it to
become diseased, all the other members would sympathetically suffer, due to the
existence of their perfect unity. Hence, it becomes evident that the oneness of
Reality -- perfect amity amongst mankind -- cannot be accomplished save through
the power of the Holy Spirit, for the world of humanity is likened to the body
and the Holy Spirit is likened to the animating power of the body; just as the
human spirit is the cause of the cohesion of the various parts of the human
organism, likewise the Holy Spirit is the cause of the unity and amity of all
mankind.
Hence we must strive in order that the power of the Holy Spirit may
become effective throughout all humanity, in order that it may confer a new life
upon the body politic, that all of the body politic may be ushered beneath the
shelter of the same Word. Then the world of humanity shall become the angelic
world, the ethereal darkness shall pass away and celestial illumination shall
take its place; the defects of the human world shall be erased and the Divine
virtues shall become resplendent; and this is unobtainable save through the
power of the Holy Spirit. Hence, the greatest need of the world of humanity
today is to receive the efficacy of the Holy Spirit. Until the Holy Spirit
becomes effective, interpenetrating the hearts and spirits, and until perfect,
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reasonable faith shall obtain in the minds of men, it is impossible for
the social body to be inspired with security and confidence. Nay, on the
contrary, day by day enmity and strife shall increase among men and the
differences and divergences of the nations shall augment; day by day additions
to armies and navies of the world shall be made, and great is the fear of the
great pandemic war, the war unparalleled in history; for armaments which
heretofore have been so limited are now becoming amplified on a grand scale. It
is becoming severe, drawing nigh unto the degree that men shall war upon the
seas, war upon the plains, nay, rather, shall war in the very atmosphere; and
such conditions of warfare never obtained in bygone days. The dangers of war
grow equally with the growth of armaments.
578. Therefore we must endeavor that the Holy Spirit shall peacefully
influence the minds and hearts; that the bounties of God shall surround; that
all the Divine effulgences shall become successive, in order that human souls
may advance, minds expand in liberalism, souls become more holy and the world of
humanity be rid of this great danger.
For this, His Holiness Bahá’u’lláh endured
all the hardships, ordeals and vicissitudes of life, sacrificing His very being,
sacrificing His comfort, forfeiting His possessions, forfeiting His estates,
forfeiting His honor -- all that pertains to human existence -- not for one
year, nay, rather for fifty years. For fifty years He bore hardships, endured
ordeals; was cast into prison; was banished from His home; was subjected to
severities and four times exiled. He was first exiled from Persia to
Baghdád; then from Baghdád to Constantinople;
thereafter from Constantinople to Roumelia, and from Roumelia was He exiled to
the Great Prison, ‘Akká, the great fortress of ‘Akká,
where He passed the remainder of His life. Every day a new exposure to danger
and every day a new ordeal, until in the dungeon He winged His way to the very
Heaven: that is to say, returned unto His Lord. The purpose of enduring all
these ordeals and difficulties was no other than the illumination of the human
world, that this earthly world might become heavenly; that the realm of the
Kingdom might become a reality; that the individual members of humanity might
advance, minds progress, the efficacy of the Holy Spirit become greater in
penetration and thereby the happiness of the human world be assured. For all He
desired composure and ease, and He exercised love and kindness
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towards all nations regardless of distinction. And He addressed
humanity, saying: “O ye humankind! verily ye are all the leaves of one
tree; ye are all the fruits of one tree; ye are all one. Hence associate with
each other in amity; love one another; abandon the prejudices of race; forget
forever this gloomy darkness of ignorance, for the Century of Light, the Sun of
Reality, hath appeared. Now is the time for affiliation and now is the period
for unification. For six thousand years ye have been contending and warring. It
is sufficient! Now is the time for unity. Ye should abandon selfish purposes,
and know ye for a certainty that all mankind are the servants of one God and all
are to be mutually bound.”
579. And inasmuch as in the past there have been caused great
differences and divergences, and denominations have been created, every man with
a new idea attributing it to God, therefore He desired that among
Bahá’ís no difference should occur. Wherefore with His pen
He wrote the Book of His Covenant, addressing all Bahá’ís
and all His relations, saying: “Verily, I have appointed a person who is
the Center of My Covenant. All must obey Him; all must turn to him; he is the
expounder of My Book and he is informed of My purposes. All must turn to him.
Whatsoever he says is true, for verily, he knoweth the texts of My Book. Other
than he, none knoweth the Book.” And this He said because among the
Bahá’ís there is not to take place any difference; all are
to be unified and agreed. Also He said in His prayer: “O God, whosoever
violateth My Covenant, humiliate him. Verily, whosoever violateth My Covenant,
him, O God, efface and destroy.” In all His Tablets, among which is the
Tablet of the Branch, He has elucidated the various qualities or characteristics
of that (appointed) person; He has expounded the potency and power of that
person, so that no one with a new desire shall say, “I understand this
from the writings of Bahá’u’lláh,” for He
appointed the Center or Expounder of the Book. He said: “Verily, he is
the appointed one; other than he, none is,” so that no sects or prejudices
might be formed, and lest every man with a new thought arise and create a party.
It is as though a king should appoint a governor general. Whosoever obeys that
governor general has obeyed the king. Whosoever has denied the governor general
has denied the king. Thus whosoever obeys the Center of the Covenant appointed
by Bahá’u’lláh, has obeyed
Bahá’u’lláh; and whosoever disobeys him has disobeyed
Bahá’u’lláh.
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The matter does not concern the personality of the Center of the
Covenant, precisely as in the case of the governor general of a king: it is the
king who is obeyed in obeying the governor general; it is the king who is
disobeyed in disobeying the governor general.
580. Therefore, you must read the Tablets of
Bahá’u’lláh. You must read the Tablet of the Branch.
You must regard that which He has clearly stated. Beware! beware! lest any one
declare his own ideas or create a party round about himself. Beware! beware! you
should not heed such a person, according to the explicit Covenant of
Bahá’u’lláh. His Holiness
Bahá’u’lláh shuns such souls, and for the conservation
of the Teachings of Bahá’u’lláh I have expounded the
matter for you, so that you may be informed lest any souls shall deceive you,
lest any souls shall cause suspicion among you. You must love all people,
though if any soul casts you into doubt, you must know that
Bahá’u’lláh is quit of him. Any one who works for
unity, who works for amity, is a servant of
Bahá’u’lláh and Bahá’u’lláh
is his Help and his Assistance. ...
5338 Kenmore Avenue,
Chicago September 16, 1912.
‘ABDU’L-BAHÁ’
581. The Holy, Divine Manifestations are unique and peerless. They are
the archetypes of celestial and spiritual virtues in their own age and cycle.
They stand on the summit of the Mount of Vision and they foreshadow the
perfections of evolving humanity.
For example: during the dispensation of His Holiness Moses -- peace be
upon Him! -- there was not a single human soul similar or like unto Him. He
surpassed all the Holy Souls who came after Him, even the hosts of the prophets
of Israel. In a similar manner all the people who lived during the cycle of His
Holiness Christ -- may my life be a sacrifice to Him! -- were under His
spiritual authority. They had no will of their own. He was the Sun and others
were the lamps. He was unique and peerless, the center and the focal point of
the mighty forces. Every one else was under His shadow. He was the Orb and the
others were the stars. Every one caught the rays of Light from Him, and was
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enkindled through his Fire. In a like manner was the epoch of His
Holiness the Báb -- may the life of aught else be a ransom to Him! -- and
He was matchless and without peer. All the rivers received their strength from
that great sea.
582. Finally during the cycle of the Blessed Perfection -- may my life
be a sacrifice to His believers! -- all are beneath His shadow. He is the
unique and peerless One until the next Manifestation. It is not definite,
however, that this will be 100 years; it may be 2000 or 10,000 or 20,000 years;
but it is definite that for the coming 1000 years that shall appear no
Manifestation -- for 1000 years there shall arise no Sun. All the appearances
will be beneath the shadow of the Most Great Appearance: they will be as stars
of guidance. All of them shall gather around this Fountain of Life; all of them
will become illumined with the rays of this Sun; all of them will receive a
share and a portion from this great Sea; all of them will become vivified with
this soul-imparting breeze; all will be under the downpour of this rain. The aim
is this: His Holiness the Báb gave the glad tidings concerning the
appearance of the Manifestation of God, and His Holiness, the Blessed
Perfection, was the Promised One of all the nations and religions. The
Báb was the Morning Star heralding the glorious Dawn of the Sun of
Reality. Now all of us are under Its shadow and receive the refulgent bestowals
from It.
583. I am ‘Abdu’l-Bahá’, and no more. I am
not pleased with whosoever praises me with any other title. I am the Servant at
the Threshold of the Blessed Perfection, and I hope that this Servitude of mine
will become acceptable. Whosoever mentions any other name save this will not
please me at all. ‘Abdu’l-Bahá’, and no more. No
person must praise me except by this name:
“‘Abdu’l-Bahá’.”
584. The Blessed Perfection and the Báb are unique and peerless
in this Dispensation and until the next Manifestation. The belief, the opinion
and the thoughts of all believers must revolve around this common Center. This
oneness of belief must become fully realized so that in the future they may
arise no differences. His Holiness the Báb was the Morn of Guidance. The
Blessed Perfection was the Desired One of all the religions and nations, and all
of us are under the Blessed Shadow, non-existent and evanescent. All of us are
the servants of this Holy Threshold.
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All of us are the thralls, humble and lowly. All of us receive the
Light from that Sun of Reality. There is no other mention, no other quality, no
other appellation for us save this. I am
‘Abdu’l-Bahá’. The believers must be satisfied with
this explanation so that I may be pleased with them. All of the friends must be
united on this matter. Praise be to God! that up to this time, through the
favor and providence of the Blessed Perfection, no other title or word save
‘Abdu’l-Bahá’ has appeared either from my tongue or
pen. I hope that all the believers will walk in my footsteps so that I may
become satisfied with all of them. Our highest aspiration must be this: that we
may become confirmed to render some slight service in the Path of God. There is
no greater station than this.
585. After the Departure of the Blessed Perfection and until the
Appearance of the next Manifestation there is no other station save the Station
of Servitude, pure and absolute. Not a servitude liable to interpretation; but
an unconditional and unqualified servitude. This is the real fact. Whosoever
expresses any other interpretation, I will not be pleased with you. This is my
advice to you. This is my counsel to you. This is my desire. This is my good
pleasure. This is my last request from all the believers of God! The balsam of
my wound is servitude at the Holy Threshold. My Sudrat-ul-Muntaha is servitude
at the Holy Threshold! My highest destination is servitude at the Holy
Threshold! My supreme Paradise is servitude at the Holy Threshold! The most
shining Crown is servitude at the Holy Threshold!
What diadem is more glorious than servitude at the Holy Threshold? I
hope that all of us will become assisted in this servitude. I hope each one of
us will become confirmed in absolute humility and meekness at the Holy
Threshold. This is the Delectable Paradise of the righteous ones! This is the
zenith of the hope of the favored ones!
MIRZÁ AHMAD SOHRAB,
Diary Notes January 17, 1914.
HISTORY OF THE CAUSE
586. Tonight I wish to tell you something of the history of the
Bahá’í Revelation.
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The Blessed Perfection Bahá’u’lláh belonged
to the royal family of Persia. From earliest childhood he was distinguished
among his relatives and friends. They said, “This child has extraordinary
power.” In wisdom, intelligence and as a source of new knowledge he was
advanced beyond his age and superior to his surroundings. All who knew him were
astonished at his precocity. It was usual for them to say, “Such a child
will not live” for it is commonly believed that precocious children do not
reach maturity. During the period of youth the Blessed Perfection did not enter
school. He was not willing to be taught. This fact is well established among
the Persians of Tihrán. Nevertheless he was capable of solving difficult
problems of all who came to him. In whatever meeting, scientific assembly or
theological discussion he was found, he became the authority of explanation upon
intricate and abstruse questions presented.
Until his father passed away, Bahá’u’lláh
did not seek position or political station notwithstanding his connection with
the government. This occasioned surprise and comment. It was frequently said,
“How is it that a young man of such keen intelligence and subtle
perception does not seek lucrative appointments? As a matter of fact every
position is open to him.” This is an historical statement fully attested
by the people of Persia.
He was most generous, giving abundantly to the poor. None who came to
him were turned away. The doors of his house were open to all. He always had
many guests. This unbounded generosity was conducive to greater astonishment
from the fact that he sought neither position nor prominence. In commenting
upon this his friends said he would become impoverished, for his expenses were
many and his wealth becoming more and more limited. “Why is he not
thinking of his own affairs?” they inquired of each other; but some who
were wise declared “This personage is connected with another world; he has
something sublime within him that is not evident now; the day is coming when it
will be manifested.” In truth the Blessed perfection was a refuge for
every weak one, a shelter for every fearing one, kind to every indigent one,
lenient and loving to all creatures.
587. He became well-known in regard to these qualities before His
Holiness the Báb appeared. Then Bahá’u’lláh
declared the Báb’s mission to be true and promulgated his
teachings. The Báb announced that the greater manifestation would take
place after
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him and called the promise one “Him whom God would
manifest,” saying that nine years later the reality of his own mission
would become apparent. In his writing he stated that in the ninth year his
expected one would be known; in the ninth year they would attain to all glory
and felicity; in the ninth year they would advance rapidly. Between
Bahá’u’lláh and the Báb there was communication
privately. The Báb wrote a letter containing three hundred and sixty
derivatives of the root “Bahá.” The Báb was martyred
in Tabríz, and Bahá’u’lláh, exiled into
‘Iráq-Arabí in 1852, announced himself in
Baghdád. For the Persian government had decided that as long as
he remained in Persia the peace of the country would be disturbed; therefore he
was exiled in the expectation that Persia would become quiet. His banishment,
however, produced the opposite effect. New tumult arose and the mention of his
greatness and influence spread everywhere throughout the country. The
proclamation of his manifestation and mission was made in Baghdád.
He called his friends together there and spoke to them of God. Afterward he
left the city and went alone into the mountains of Kurdistán where he
made his abode in caves and grottoes. A part of this time he lived in the city
of Sulimáníyyih. Two years passed during which neither his
friends nor family knew just where he was.
588. Although solitary, secluded and unknown in his retirement, the
report spread throughout Kurdistán that this was a most remarkable and
learned personage gifted with a wonderful power of attraction. In a short time
Kurdistán was magnetized with his love. During this period
Bahá’u’lláh lived in poverty. His garments were those
of the poor and needy. His food was that of the indigent and lowly. An
atmosphere of majesty halloed him as the sun at midday. Everywhere he was
greatly revered and beloved.
After two years, he returned to Baghdád. Friends he had
known in Sulimáníyyih came to visit him. They found him in his
accustomed environment of ease and affluence and were astonished at the
appointments of one who had lived in seclusion under such frugal conditions in
Kurdistán.
589. The Persian government believed the banishment of the Blessed
Perfection from Persia would be the extermination of his cause in that country.
These rulers now realized that it spread more rapidly. His prestige increased,
his teachings became more
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widely circulated. The chiefs of Persia then used their influence to
have Bahá’u’lláh exiled from Baghdád.
He was summoned to Constantinople by the Turkish authorities. While in
Constantinople he ignored every restriction, especially the hostility of
ministers of state and clergy. The official representatives of Persia again
brought their influence to bear upon the Turkish authorities and succeeded in
having Bahá’u’lláh banished from Constantinople to
Adrianople, the object being to keep him as far away as possible from Persia and
render his communication with that country more difficult. Nevertheless the
cause still spread and strengthened.
590. Finally they consulted together and said, “We have banished
Bahá’u’lláh from place to place but each time he is
exiled his cause is more widely extended, his proclamation increases in power
and day by day his lamp is becoming brighter. This is due to the fact that we
have exiled him to large cities and populous centers. Therefore we will send
him to a penal colony as a prisoner so that all may know he is the associate of
murderers, robbers and criminals; in a short time he and his followers will
perish.” The Sultán of Turkey than banished him to the prison of
‘Akká in Syria.
591. When Bahá’u’lláh arrived at
‘Akká, through the power of God he was able to hoist his banner.
His light at first had been a star; now it became a mighty sun and the
illumination of his cause expanded from the east to the west. Inside prison
walls he wrote epistles to all the kings and rulers of nations summoning them to
arbitration and Universal Peace. Some of the kings received his words with
disdain and contempt. One of these was the Sultán of the Ottoman
kingdom. Napoleon III of France did not reply. A second epistle was addressed
to him. It stated “I have written you an epistle before this, summoning
you to the cause of God but you are of the heedless. You have proclaimed that
you were the defender of the oppressed; now it hath become evident that you are
not. Nor are you kind to your own suffering and oppressed people. Your actions
are contrary to your own interests and your kingly pride must fall. Because of
your arrogance God shortly will destroy your sovereignty. France will flee away
from you and you will be overwhelmed by a great conquest. There will be
lamentation and mourning, women bemoaning the loss of their sons.” This
arraignment of Napoleon III was published and spread.
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Read it and consider: One prisoner, single and solitary, without
assistant or defender, a foreigner and stranger imprisoned in the fortress of
‘Akká writing such letters to the Emperor of France and
Sultán of Turkey. Reflect upon this, how
Bahá’u’lláh upraised the standard of his cause in
prison. Refer to history. It is without parallel. No such thing has happened
before that time nor since; a prisoner and an exile advancing his cause and
spreading his teachings broadcast so that eventually he became powerful enough
to conquer the very King who banished him.
592. His cause spread more and more. The Blessed Perfection was a
prisoner twenty-five years. During all this time he was subjected to the
indignities and revilement of the people. He was persecuted, mocked and put in
chains. In Persia his properties were pillaged and his possessions confiscated.
First, banishment from Persia to Baghdád; then to Constantinople;
then to Adrianople; finally from Roumelia to the prison fortress of
‘Akká.
During his lifetime he was intensely active. His energy was
unlimited. Scarcely one night passed in restful sleep. He bore these ordeals,
suffered these calamities and difficulties in order that a manifestation of
selflessness and service might become apparent in the world of humanity; that
the “Most Great Peace” should become a reality; that human souls
might appear as the angels of heaven; that heavenly miracles would be wrought
among men; that human faith should be strengthened and perfected; that the
precious, priceless bestowal of God -- the human mind -- might be developed to
its fullest capacity in the temple of the body; and man become the reflection
and likeness of God, even as it hath been revealed in the Bible: “We
shall create man in our own image.”
593. Briefly; the Blessed Perfection bore all these ordeals and
calamities in order that our hearts might become enkindled and radiant, our
spirits be glorified, our faults become virtues, our ignorance transformed into
knowledge; in order that we might attain the real fruits of humanity and acquire
heavenly graces; although pilgrims upon earth we might travel the road of the
heavenly kingdom; although needy and poor we might receive the treasures of life
eternal. For this has he borne these difficulties and sorrows.
Trust all to God. The lights of God are resplendent. The blessed
Epistles are spreading. The blessed teachings are promulgated throughout the
East and the West. Soon you will see that the
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heavenly Words have established the oneness of the world of humanity.
The banner of the “Most Great Peace” has been unfurled and the
“great community” is appearing.
273 West 90th Street,
New York City
April 18, 1912.
SCIENTIFIC PROOF OF THE EXISTENCE OF GOD
594. Today someone asked a question regarding the existence of God.
What are the proofs through which one can establish the existence of God?
People are divided into two sections, one which is satisfied with the
knowledge of the attributes of divinity, and the other which strives to
establish the existence of divinity, and be informed of the fundamental
principles of divine philosophy.
Therefore today I will speak to you of the proofs which establish
scientifically the existence of God.
595. I will not quote to you the scriptural proofs from the Old and
the New Testament or the Qur’án, for you are more or less familiar
with those ideas. Consequently, I will deal with this subject from an
intellectual standpoint. As it is an abstruse subject I request you to give
your utmost attention.
596. When we look upon all forms of phenomena, we observe that they
are the results of composition. For example, certain single atoms are brought
together through the inherent law of elective affinity existing between these
various particles, the result of which is the human being. A number of
primordial atoms have gone into the make-up of a plant, the result of which is
the flower.
Again, looking into the mineral kingdom we observe that this law of
cohesion is working in the same manner in that kingdom, for we see that many
atoms go into the composition of a piece of stone which through purification may
reach to the state of a mirror.
In short, the existence of life depends upon the composition and
decomposition of phenomena. When the particles of a given composition are
disintegrated this may be called non-existence, but the original simple atoms
will go back to their primary elements and are ever existent.
For instance, the body of man being the resultant factor of the
composition of these atoms, when this body becomes the subject
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of decomposition, we call that death, but those atoms of which the body
of man was composed, being simple and primordial, are indestructible.
Consequently it is proved that the existence of phenomena depends upon
composition and their mortality upon decomposition.
This is a scientific principle; science approves of it, because it is
not a matter of belief. There is a great difference between theories upheld by
belief, and facts which are substantiated by science.
Beliefs are the susceptibilities of conscience, but scientific facts
are the deductions of reason and inexorable logic.
Therefore it is logically proven that the existence of phenomena
depends upon composition, and their destruction upon disintegration.
Now going back to our subject and the facts upheld by materialists.
They state that inasmuch as it is proven and upheld by science that the life of
phenomena depends upon composition and their destruction upon disintegration,
then where comes in the need or necessity of a Creator -- the self-subsistent
Lord?
For if we see with our own eyes that these infinite beings go through
myriads of compositions and in every composition appearing under a certain form
showing certain characteristics virtues, then we are independent of any divine
maker.
597. This is the argument of the materialists. On the other hand
those who are informed of divine philosophy answer in the following terms:
Composition is of three kinds.
1. Accidental composition.
2. Involuntary composition.
3. Voluntary composition.
There is no fourth kind of composition. Composition is restricted to
these three categories.
If we say that composition is accidental, this is philosophically a
false theory, because then we have to believe in an effect without a cause, and
philosophically, no effect is conceivable without a cause. We cannot think of
an effect without some primal cause, and composition being an effect, there must
naturally be a cause behind it.
As to the second composition i.e., the voluntary composition.
Involuntary composition means that each element has within it, as
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an inherent function this power of composition. For example, certain
elements have flowed towards each other, and as an inherent necessity of their
being they are composed. That is, it is the imminent need of these elements to
enter into composition.
For example, the inherent quality of fire is burning or heat. Heat is
an original property of fire.
Humidity is the inherent nature of water. You cannot conceive of H2O,
which is the chemical form of water, without having humidity connected, for that
is its inherent quality, inseparable and indivisible.
Now as long as it is the inherent necessity of these elements to be
composed, there should not be any decomposition. While we observe that after
each composite organism, there is a process of decomposition we learn that the
composition of the organisms of life is neither accidental nor involuntary.
Then what have we as a form of composition? It is the third, that is the
voluntary composition. And that means that the infinite forms of organisms are
composed through a superior will, the eternal will, the will of the living and
self-subsistent Lord.
This is a rational proof, that the Will of the Creator is effected
through the process of composition.
Ponder over this carefully. When you comprehend the significance of
this subject you will then be able to convey it to others. The more you think
over this the greater will be your comprehension.
Thank God that He has given you such a power through which you can
comprehend these divine mysteries. Reflect deeply, ponder carefully, think
minutely, and then the doors of knowledge shall be opened unto you.
Paris, France
February 9, 1913.
THE NEED OF THE PERFECT MASTER
598. Those who are uninformed of the world of reality, who do not
comprehend the existent beings, who do not perceive the realities of things, who
do not discover the real mysteries of the existent objects, and who have but a
superficial grasp of things -- such persons are but embodiments of pure
ignorance. They believe only in that which they have learned from their fathers
and
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ancestors. They of themselves have no hearing, no sight, no reason, no
intellect; they rely upon tradition. They follow after the thoughts of their
father and forebears. Such persons imagine that the dominion of God is an
accidental dominion or kingdom.
For instance, they imagine that this world of existence was created
but six or seven thousand years ago -- as though God did not reign before this
period of seven thousand years, had no creation before this, had no world before
this. They think that Divinity is accidental, for to them Divinity is dependent
upon existent things, while, as a matter of fact, as long as there has been a
God, He has had a creation. As long as there has been light, there have been
recipients of that light, for the light does not have a manifestation unless
there are those who perceive and appreciate it. The world of divinity
presupposes creation, presupposes recipients of bounty, presupposes the
existence of worlds.
No Divinity can be conceived as separate from creation, for otherwise
it would be like imagining an empire without a people. A king must needs have a
kingdom, must needs have an army, must needs have subjects. Is it possible to
be a king and have no country, no army, no subjects? This is an absurdity.
Were we to say that there was a time when there was no country, no army, and no
subjects, how then could there be a king, a ruler? For a king must needs have a
country, an army and subjects.
Consequently, just as the reality of Divinity has no beginning, --
that is, God has ever been the Creator, God has ever been the Provider, God has
ever been a Quickener, God has been a Bestower -- so there never has been a time
when the attributes of God have not had expression. The sun is the sun because
of its rays, because of its heat. Were we to conceive of there ever having been
a time when there was a sun and yet it had no heat, no light -- that would imply
and prove that there had been no sun at all, and that it became the sun
afterward. So, likewise, were we to say that there was a time when God had no
creation, had no created beings, had no recipients of His bounties, that His
names and attributes had not been manifest -- this would mean a thorough denial
of the Divinity, for it would mean that Divinity is accidental. To put it still
more clearly, if we think that fifty thousand years ago -- or one hundred
thousand years ago -- there was no creation, that there were no worlds, no human
beings, no animals -- this thought of ours would mean that previous to fifty
thousand
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years ago, there was no Divinity. For were we to say that there was a
time when there was a king but there were no subjects, no army, no country for
him to rule over, it would be assuming that there was a time when there was no
king, and that the king is accidental. So just as the reality of Divinity is
without a beginning, so is creation without a beginning. This is as clear as
the sun. When we contemplate this machinery of power and perceive this infinite
space and its numerous worlds, then it will easily become clear to us that the
lifetime of this great creation is more than six thousand years -- nay, it is
very ancient.
599. But we read in Genesis, in the Old Testament, that the lifetime
of creation is but six thousand years. Now this has a meaning. This is not to
be taken literally. For instance, it is said in the Old Testament, in the first
day such and such a thing was created, -- in the first day! Then the narrative
shows that the sun was not yet created! How could we conceive a day if there
were no sun created? For the day depends upon the existence of the sun. While
no creation of the sun was yet made, how then was the first day realized?
Therefore, these things have significances other than literal.
600. To be brief: my purpose is to say that the kingdom of God, the
divine sovereignty, is an ancient sovereignty. It is not an accidental
sovereignty, and that sovereignty presupposes the presence of subjects, of an
army, of a country; for otherwise, the state of dominion, authority and kingdom
cannot be conceived of. So, were one to imagine that the Creator is accidental,
while the divine bounty is ever flowing, and the rays of the Sun of Truth are
continuously shining. No cessation is possible to the Divine Bounty, just as no
cessation is possible to the rays of the sun. This is clear and obvious.
Thus there have been many holy Manifestations of God. One thousand
years ago, two hundred thousand years ago, one million years ago, the bounty of
God was flowing, the radiance of God was shining, the dominion of God was
reigning.
601. Why do these holy Manifestations of God become manifest? What is the wisdom of their coming? What is the result obtained through them? It is
clear that human personality is endowed with two aspects. One is the aspect of
its being the image of God, and the other is the satanic aspect; and the human
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reality stands between these two aspects -- the divine and the satanic.
It is manifest that beyond this body man is endowed with another reality, which
reality is in the world of exemplars, and which is the heavenly body of man. At
the time of speech man says: “I said,” “I saw.” Who is
this “I”? It is obvious that this “I” is different from
this body. It is clear that when man is thinking, it is as though he were
consulting with some other person. Whom is he consulting with? It is evident
that it is another reality or one aside from this body with whom he enters into
consultation, when he thinks of himself, saying, “Shall I do this work or
not?” “What shall be the fruit of my doing this?” Or, when
he asks the other reality, “What is the harm of this work if I do
it?” And then that reality in man communicates to him its opinion
concerning the point at issue. Therefore, that reality in man is obviously and
clearly other than this body, with which man enters into consultation and whose
opinion man seeks.
Many a time, man makes his mind up positively about a thing; for
instance, he makes up his mind and determines to undertake a journey. Then, he
begins to think, that is, he consults his inner reality, and finally concludes
that he will give up his journey. Why is it? How is it he gave up his original
purpose? Thus it is evident that there is a reality in him and he consults that
reality, and that reality expresses to him the harm which such a journey would
cause. Therefore the man minds that reality and gives up the plan of the
journey.
602. Furthermore, in the world of dreams man sees things. He travels
in the East, he travels in the West, although his body is stationary. His body
is here, yet it is that reality in him which makes the journey to the West while
the body sleeps. There is no doubt that a reality is there other than the
outward, physical reality. For instance, a person is dead, is buried in the
ground. We see him in the world of dreams, we speak with him. While that
person’s body is interred in the ground, who then is the person whom you
see in your dreams, talk to, and who also speaks to you? Therefore, this again
proves that there is another reality, different from this physical one which
dies and is buried. Thus it is evident that in man, there is a reality other
than this physical one which is not his body. For instance, the body becomes
weak, but that reality is in its normal state of existence. This body becomes
strengthened, but that reality in man
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is in its normal state, unchangeable. For instance, the body of man
may lose one arm, but the reality of man, which is not visible, loses nothing
and is in its own normal state. This body goes to sleep, becomes as one dead,
but that reality in that body which is asleep is moving about, is comprehending
things, is expressing them, is discovering the realities of things.
Consequently, it is known that in man there is a reality other than
this material one which is called body, and that reality which is other than
this physical one is called the heavenly body of man; and we call that body the
ethereal form which corresponds to this body. It is that reality which
discovers the inner meaning of things; otherwise, this body of man does not
discover anything. That reality grasps the mysteries of existence. It discovers
scientific facts. It discovers technical points. It discovers electricity,
telegraphy, the telephone, and so on, discovering all the arts -- and yet the
reality which makes all these discoveries is other than this body, for, were it
this body, then the animal would likewise be able to make these scientific and
wonderful discoveries, for the animal shares with man all physical limitation
and physical powers. What then is that power which discovers the realities of
things which is not to be found in the animal? There is no doubt that it is the
inner reality of man; and that reality comprehends all things, throws light upon
the inner mysteries of existence, discovers the Kingdom, grasps the mysteries of
God, and distinguishes man from the brute. That reality penetrates the inner
core of beings; and it is evident that man is endowed with that reality and
there is no doubt therein.
603. This human reality stands between two grades, between the world
of the animal and the world of Divinity. Were the animal in man to become
predominant, man would become even lower than the brute. Were the heavenly
powers in man to become predominant, man would become the most superior being in
the world of existence. For instance, consider in man there is rancor; in man
there is struggle for existence; in the nature of man there is propensity for
warfare; innate in man there is love of self; in him there is jealousy, and so
on with all the other imperfections and thus, in a word, all the imperfections
found in the animal are to be found in man. For instance, in the animal there
is ferocity; there is also ferocity in man. In the animal there is what is
called hypocrisy or slyness, like unto that in the fox; and in the
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animal there is greed -- and there is ignorance. So there are all
these in man. In the animal there are injustice and tyranny; so likewise are
they in man. The reality of man, therefore, is clad, you might say, in its
outer form in the garment of the animal, in the garment of the world of nature,
of the world of darkness; that is the world of imperfection, that is the world
of infinite baseness.
604. On the other hand, we find that there is justice in man, there is
sincerity in man, faithfulness, knowledge, wisdom, light, and that there is
mercy and pity in man; that there is in him intellect, comprehension, the power
to grasp the reality of things, the ability to discover the reality of
existence. All these great perfections are to be found in man. Consequently,
we say that man is a reality which stands between light and darkness, that he
has three aspects, three phases; one is the human aspect, one is the divine,
heavenly aspect, and one is the natural, or animal aspect. The animal or natural
aspect is darkness. The heavenly aspect is light in light.
605. Now to return to the point: The holy Manifestations of God come
into the world in order to effect the disappearance of the physical, the animal,
dark aspect of man, so that the darkness in him may be dispelled, his
imperfections be eradicated, his spiritual, heavenly phase may become manifest,
his God-like aspect may become paramount and his perfections may become visible;
his innate great power may become known, and that all the virtues of the world
of humanity potential within him may come to life. Thus, these holy
Manifestations of God are the educators and trainers of the world of existence
and they are the teachers of the world of humanity. These holy Manifestations
of God liberate men from the world of darkness and nature. They deliver him
from gloom, from error, from hideousness, from ignorance, from imperfections,
and likewise from all the evil qualities. Then they cause him to be clad in the
garment of perfection and high virtues. Men are ignorant; the Manifestations of
God make them wise. They are animalistic; the Manifestations make them human.
They are ferocious; the Manifestations cause them to become kingdoms of light.
They are unjust; the Manifestations cause them to be just. Man is selfish; they
cause him to be severed from self and desire. Men are haughty; the
Manifestations cause them to become meek and amiable. They are earthly; the
Manifestations
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cause them to become heavenly. They are material; they cause them to
become divine. They are immature children; the Manifestations cause them to
become mature. Men are poor; they cause them to become wealthy. They are base;
they cause them to become noble. Men are mean; and they cause them to become
lofty.
To be brief: these holy Manifestations liberate the world of humanity
from the imperfections which beset it and cause men to appear in the garment of
heavenly perfections. Were it not for the coming of these holy Manifestations
of God, all men would be found on the plane of the animal. They would be
similar to ignorant individuals who have never seen a school, who have never had
a trainer. For such individuals will undoubtedly remain ignorant.
606. Leave these mountains, these hills, to the world of nature and
they will remain a jungle, and you will not find any fruitful tree among them.
But a true gardener changes this forest and jungle into a garden, training its
trees into fruitful ones, and causing numerous kinds of flowers and myrtles to
grow therein. In the same way these holy Manifestations of God are the ideal
gardeners. The world of existence is but a jungle of confusion. The state of
nature is confusion such as that of a jungle, producing fruitless, useless
trees. As the holy Manifestations of God are the ideal gardeners, they,
therefore, train these human trees and cause them to become fruitful and bestow
upon them freshness and verdancy in order that they may grow day by day and
produce every kind of pure fruit, and thus become the cause of adorning the
world of being and continue flourishing and in the utmost purity.
Consequently, we cannot say that the divine bounty has ceased, that
the glory of the Divinity is exhausted, or the Sun of Truth has sunk down into
eternal sunset -- in that sunset which is not followed by a dawn, into that
darkness which is not followed by light, into that death which is not followed
by life, into that error which is not followed by truth! Is it conceivable that
the Sun of Truth should sink into an eternal sunset? No, the sun was created in
order that it may shed light upon the world, and train all existing things. How
then can the Sun set forever? For this would mean the cessation of the divine
bounty, and the divine bounty is ceaseless; it is continuous. Its Sun is ever
shining; its cloud is ever producing rain; its breezes are ever blowing; its
bounties are all-comprehending; its gift is ever perfect. Consequently,
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we must always anticipate and always be hopeful and pray to God to send
unto us his holy Manifestation in the most perfect might, with divine,
penetrative power, with the Divine Word, so that these diving Manifestations may
be distinguished above all other beings in every respect, in every phase; in the
same way as the sun is distinguished above the stars.
607. Although the stars are scintillating, yet the sun is superior to
them in luminosity. Likewise these holy, divine Manifestations are and must
always be distinguished above all other beings in every attribute of glory and
perfection, in order that it may be proven that the Manifestation is the true
teacher, that he is the real trainer, that he is the Sun of Truth, that he is
endowed with a great light, and in order that it may be proven that he is
endowed with a heavenly aspect. For, otherwise, it is not possible for us to
train any one human individual, and after training him to believe that he is the
holy, divine Manifestation. The holy, divine Manifestation must be endowed with
divine knowledge and not be one instructed in school learning. He must be the
educator and not the educated. The holy Manifestations of God must be perfect
and not imperfect. They must be great and not weak and impotent. They must be
wealthy and not indigent. In a word, the holy Manifestation of God must be in
every great aspect distinguished above all else in order that he may be able to
train the human body politic, in order that he may have power to eliminate the
darkness, cause the advancing of the world of humanity from one plane to a
higher one, be able through the penetrative power of his word to promote and
spread broadcast the Universal Peace among men, bring about the unification of
men and religions through a divine power, harmonize all sects and branches and
convert all nativities and regions into one nativity and fatherland.
Thus it is our hope that the bounties of God will encompass us all and
the gifts of the divine will become manifest, the lights of the Sun of Truth
will illumine our eyes and inspire our hearts and convey to our souls cheerful
glad-tidings of God and cause our thoughts to become lofty, and our efforts to
become productive of glorious results. In a word, it is my hope that we may
attain to that which is the summit of human aspirations and wishes.
Theosophical Society
New York City
December 4, 1912.
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THE GREAT MASTER
608. As to the coming of the Great Master. His appearance is
dependent upon the realization of certain conditions. Investigate the reality,
and in whomsoever those conditions are fulfilled, know ye of a certainty that He
is the Great Master.
First. The Great Master will be the educator of the world of
humanity.
Second. His teachings must be universal and confer illumination upon
mankind.
Third. His knowledge must be innate and spontaneous, and not acquired knowledge.
Fourth. He must answer the questions of all the sages, solve all the
difficult problems of humanity, and be able to withstand all the persecutions
and sufferings heaped upon Him.
Fifth. He must be a joy-bringer and the herald of the Kingdom of
happiness.
Sixth. His knowledge must be infinite and His wisdom
all-comprehensive.
Eighth. Sorrows and tribulations must not vex Him. His courage and
conviction must be godlike. Day by day, He must become firmer and more zealous.
Ninth. He must be the establisher of universal civilization, the
unifier of religions, the standard-bearer of universal peace and the embodiment
of all the highest and noblest virtues of the world of humanity.
Wherever you find these conditions realized in a human temple, turn to
Him for guidance and illumination.
Theosophical Society
Budha Pesth
April 12, 1913.
GOD AND THE UNIVERSE
609. God is Love and Peace. God it Truth. God is Omniscience. God is
without beginning and without end. God is uncreated and uncreating, yet the
Source, the Causeless Cause. God is pure Essence, and cannot be said to be
anywhere or in any place.
God is infinite; and as terms are finite, the nature of God cannot
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be expressed in terms, but as man desires to express God in some way,
he calls God “Love” and “Truth,” because these are the
highest things he knows. Life is eternal; so man, in order to express
God’s infinity, calls God “Life.” But these things in
themselves are not God. God is the Source of all, and all things that are, are
mirrors reflecting His Glory.
But while God does not create, the first principle of God, Love, is
the creative principle. Love is an outpour from God, and is pure spirit. It is
one aspect of the Logos, the Holy Spirit. It is the immediate cause of the laws
which govern nature, the endless verities of nature which science has uncovered.
In brief, it is Divine Law and a Manifestation of God. This Manifestation of
God is active, creative, spiritual. It reflects the positive aspect of God.
There is another Manifestation of God which is characterized by
passivity, quiescence, inactivity. In itself it is without creative power. It
reflects the negative aspect of God. This Manifestation is matter.
Matter, reflecting the negative aspect of God, is self-existent,
eternal, and fills all space. Spirit, flowing out from God, permeates all
matter. This spirit, Love, reflecting the positive and active aspect of God,
impresses its nature upon the atoms and elements. By its power, they are
attracted to each other under certain ordered relations, and thus, uniting and
continuing to unite, give birth to worlds and systems of worlds. The same laws
working under developed conditions bring into existence living beings. Spirit is
the life of the form, and the form is shaped by the spirit. The evolution of
life and form proceeds hand in hand. The powers of spirit are evolved by the
experiences of the form, and the plasticity of the matter of the form is
developed by the activity of the spirit. Working up through the mineral and
vegetable kingdoms, sense-perception is reached in the animal, and the
perfection of form is attained in man.
610. The forms or bodies of component parts, infinite in variety,
which in the course of evolution spirit builds as the vehicles of its
expression, are, because of the instability of matter, subject to dissolution.
As they disappear, others are built following the same patterns, carrying on the
characteristics of each.
611. Sense-perception gives rise to desire, desire to will, will to
action, and action again to sense-perception. This chain ever repeats
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itself, and so the powers of thought, memory, reason, and the emotional
capacities are evolved in spirit. These powers and capacities of spirit,
expressed in individual human beings, constitute human characters.
Through these successive evolutionary steps, spirit develops
characters having Divine attributes. The positive, creative aspect of God is
reflect in the them. Individuality is derived from expression in individual
form. Self-consciousness accompanies individualized character, and the being
thus endowed has the potentiality of rising to the knowledge of God.
Characters inspired by the universal human spirit continue in lines of
specific developing types, as did species in the vegetable and animal kingdoms.
612. Similar types recur again and again, but without a continuing
individual life from one human being to another. This recurrence may be likened
to that of the seasons. Spring, summer, autumn and winter return in succession,
each season the counterpart of the like season in the previous year -- the same,
yet not the same. So flower and fruits come this year from like seed or from
the same bush or tree as those of last year, each in the line of succession of
its kind, the same in essence, but differing in substance.
613. In the latter case, the power which causes the seed to rot in the
ground and a new growth to spring from it, or in the bush or tree to put forth
again leaves and fruit, is the power of the Spirit, the active aspect of God as
Life.
614. So in the case of man. Life is eternal, but the individual human
consciousness is not inherently so. It can only gain immortality by uniting
with the pure Divine Essence. This union man may reach by a pure life and love
for God and his fellow men.
615. When in the course of evolution, the stage of thought and reason
has been reached, the human mind acts as a mirror reflecting the glory of God.
The face of nature is illumined, the grass, the stones, the hills and
valleys shine; but they shine not of themselves, but because they reflect the
rays of the sun. It is the sun which shines. In the same way, our minds
reflect God. Those who live thinking good thoughts, doing good deeds, and with
love in their hearts -- the minds of these become ever clearer, reflecting more
and more perfectly the love of God, while the minds of those who live in
ignorance
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and desire are clouded and obscured, and give forth His light but
meagerly.
A stone reflects but slightly the rays of the sun; but if a mirror be
held up, though it be small, the whole of the sun will be reflected in it,
because the mirror is clear and bright. Just so it is with the minds of men and
the Sun of Reality. The great Masters and Teachers so purified their minds by
the love of God and of men that they became like polished mirrors, reflecting
faithfully the Glory of God.
‘Abbas Effendi, His Life and Teachings,
by Myron H. Phelps, pp. 153-157.
TABLET TO INDIA
616. His Highness the Merciful One hath caused the appearance of the
splendors of love and affinity in the world of humanity, so that the individuals
of mankind might be perfectly united and the rays of unity be revealed amongst
the children of men. Hence He sent forth the holy Manifestations, inspired
their hearts with the contexts of the heavenly books and instituted divine
religions, in order that these sanctified personages, these revealed books,
these religions of God might become the means of unity and accord, love and good
fellowship in the human world.
Should we study the divine religions with the perception of truth, we
would then conclude that their underlying principle is the One Reality. All the
religions of God are the reality. Reality does not admit multiplicity and
division. But alas! that the fundamental reality is laid aside and forgotten,
and a catalogue of creeds, dogmas and rites have taken its place which are the
basis of differences, the cause of hatred and prejudice, and the establishment
of the religion of God is totally forgotten and neglected.
617. When this impenetrable gloom -- that is, the gloom of the
traditions of ancestors -- surrounded the world, and the pristine light of the
divine religions was changed into the darkness of the ideas of men, then the
true morn dawned and the Sun of Reality (Bahá’u’lláh)
arose from the horizon of Persia, reflecting in the mirror of the world of
humanity the effulgence of the heavenly unity. Thus he destroyed the
foundations of the structure of blind
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dogmas and man-made creeds and rituals which are the result of ignorant
prejudices. It is owing to this fact that this light is spreading with the
greatest rapidity in all the countries of the world. The influence of these
divine teachings in the heart of the world is like the influence of the spirit
over the bodies.
618. Consequently, through the breaths of this divine spirit, the
followers of the different religions in Persia have rent asunder the veil of
superstitions, are freed from the effect of unenlightened doctrines, and have
attained to the Beloved of Reality. These antagonistic faiths are united with
the bond of perfect love and amity. For this reason great meetings are
organized, in which are represented Muhammadans, Christians, Jews, Zoroastrians,
Turks, Arabs, Parsees, Persians, Kurds, English, French and Americans, who
associate and mingle with each other as brothers. Like the sheep of God, they
are grazing in the pastures of truth under the protecting staff of the heavenly
Shepherd.
619. Should you reflect with the insight of reality, you will observe
that these antiquated and superannuated dogmas have ever been the cause of
massacre and carnage among the nations and peoples.
620. As this is the cycle of sciences, there must needs be new
teachings, a new revelation is required and a new life wanted. The minds and
hearts refute the veracity of ancient opinions. New ideas are called for and new
principles are urgently demanded which may fill the requirements of this age, be
as the spirit of this century and as the life of this period.
621. Search, labor, investigate, work and show extraordinary effort,
so that the center of the light of Reality, like unto the witness of love, may
become revealed in the assemblages of mankind.
622. There is a power in this Cause, a mysterious power, far, far, far
away from the ken of men and angels. That invisible power is the source of all
these outward activities. It moves the hearts. It rends the mountains. It
administers the complicated affairs of the Cause. It inspires the friends. It
dashes into a thousand pieces all the forces of opposition. It creates new
spiritual worlds. This is a mystery of the Kingdom of ‘Abhá.
Mírzá Ahmad Sohrab,
Diary Notes,
July 7, 1914.
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GENERAL TABLET
623. O ye spiritual friends of
‘Abdu’l-Bahá’!
“Perfume Thou the East! Illumine Thou the West! Bestow Thou
light to the North! Grant Thou life to the South!”
This verse hath been revealed from the lips of the Center of the
Covenant one year after the ascension of Bahá’u’lláh.
But the violators (not understanding its spiritual purport) wondered and
derided. Praise be to God! that now its signs have become manifest, its power
evident, and its proofs plain. Thanks be unto Him! that the East and the West
are stirred into cheerfulness, and through the Holy Fragrances all directions
are perfumed.
624. The Blessed Perfection, in a clear text, hath promised us in the
Book: “Verily, I behold you from the Horizon of ‘Abhá, and will
make victorious whosoever will arise in the service of My Cause with the hosts
of the Supreme Concourse and the cohorts of the favored angels!” Praise
be to God! that this victory and confirmation became visible and manifest and
hath shone forth from the horizon of the world like unto the sun.
625. Therefore, O ye friends of God! Show ye forth an earnest
endeavor and display ye a resolute effort, so that ye may become assisted in the
adoration of the Ancient Beauty and the Manifest Light; to be the cause of
spreading the light of the Sun of Truth; to infuse into the dead, antiquated
body of the world a new spirit; to cast in the fields of hearts pure seeds; to
arise in the service of the Cause; to speak with eloquent tongues; to become
candles of guidance in the assemblage of the world; to become shining stars in
the horizon of the existent being; to become merciful birds in the rose-garden
of oneness; to sing the melodies of reality and significances; to spend every
breath of your lives in the most great Cause; and to devote the period of your
existence to the service of this conspicuous Light; so that in the end ye may be
freed from loss and failure and attain to the inexhaustible treasury of the
Kingdom. For the life of man is wholly subject to danger and impermanency. A
person cannot put his assurance even in one moment’s continuity.
Notwithstanding this, the nations of the world, deceived by the mirage of
superstition, imagine themselves secure in the heavenly path. Alas! Alas!
Former communities, in bygone ages, entertained the same perishing thoughts; but
by
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one of those periodical fluctuations they were all hidden under the
ground and affiliated with deprivation and loss, except those souls who had
become pure evanescence and had arisen with great self-abnegation in the path of
God. Such souls shine forth as brilliant stars from the Horizon on Ancient
Glory, and the results which emanated from their lives in succeeding ages and
cycles are the proofs that this statement is true. Therefore, do ye not rest,
neither day nor night; seek ye not for composure; talk ye of the mystery of
servitude, and seek ye the path of thralldom; so that through the promised
confirmations ye may become assisted from the Kingdom of Oneness.
626. O ye friends! Dense and gloomy clouds have covered the horizon
of the world, and the darkness of hatred, malignity, persecution, tyranny, and
the greatest cruelty is spreading. All the people are drunk with the wine of
heedlessness; and blood-thirstiness and rapaciousness are considered the noblest
excellencies of the world of men.
627. His Highness the Almighty hath chosen the friends from among the
concourse of men and hath specialized them with the most eminent guidance and
the highest gift; so that we may, with soul and heart exert ourselves, sacrifice
our lives, be engaged in the guidance of the people and the training of souls;
so that the wild beasts may become the gazelles of the meadows of unity; the
wolves may become the lambs of God; the bloodthirsty ones the heavenly angels;
the fire of malice be extinguished and the flame of safety in the Blessed
Tabernacle bestow illumination; the odor of the nether realm of infidelity be
dispelled and the fragrances of the rose-garden of faithfulness be diffused into
all parts; the weak draw light from the Universal Reason and evil souls seek to
be purified with the holy and divine Breath. There are needed manifestors for
this gift; farmers for this field; gardeners for this rose-garden; fishers for
this sea; luminous stars for this heaven; spiritual physicians for these sick
ones, and loving guides for these wanderers; so that they may bestow a share to
those who are deprived, grant a portion to those who are portionless, give
unmeasured treasure to the indigent ones, and show forth the power of proof to
those who seek.
628. Glory be unto Thee, O my God! I supplicate unto Thee, O Thou my
Helper! I invoke Thee, O Thou my Refuge! My agonies
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I declare unto Thee, O Thou my Physician, and entreat Thee with all my
heart, my soul and my spirit, saying:
O my God! O my God! Verily, the gloomy night hath fallen upon all
religions and the clouds of ignorance have extended over all parts; the people
are immersed in the darkness of surmise and the tyrants are sunk in the depths
of brutality and lawlessness; the red glare of the burning fire is flashing
forth from the nether world; roaring, ominous voices are rising from the cruel,
destructive and terrible armaments; every region is crying out with its dumb
secret tongue: “Nothing that I possess hath benefited me, and power and
strength are taken away from me!” Verily, O my God, the lamps of guidance
are extinguished; the fire of animosity is enkindled; wrath and antipathy are
spread abroad, and provocation and maliciousness are disseminated upon the face
of the earth. Yet I see only Thy wronged followers who are crying at the tops of
their voices, summoning the people:
“Hasten ye toward affinity!
“Hasten ye toward faithfulness!
“Hasten ye toward generosity!
“Hasten ye toward guidance!
“Hasten ye toward union!
“Hasten ye to behold the Light of the World!
“Hasten ye toward love and prosperity!
“Hasten ye toward the law of disarmament!
“Hasten ye toward harmony and stability!
“Hasten ye toward cooperation and mutual help in the path of
guidance!”
Verily, these wronged ones do sacrifice themselves with infinite joy
and happiness for the sake of the people, with all their soul and spirit, in
every region. Verily, Thou beholdest them weeping at the misfortunes of every
one of Thy creatures and grieved at the distress of Thy children; they are kind
to all people and pained at the sight of the calamities of the inhabitants of
the world. O my Lord! Make the wings of prosperity to grow upon their
shoulders, so that they may ever soar toward the apex of their aspirations;
strengthen their loins in the service of Thy people, and confirm them in the
servitude and adoration of the threshold of Thy Holiness.
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Verily, Thou art the Merciful! Thou art the Clement, and there is no
God but Thee, the Powerful, the Compassionate and the Ancient.
Volume 2,
Tablets of ‘Abdu’l-Bahá’‘
THE STATION OF WOMAN
629. The function of the sun as a luminary is to reveal the realities
of objects. All that which is potential within the earth, is revealed or
unfolded by the heat and light of the sun. That which is hidden within the
tree, through that luminary, is brought forth and exposed to view. Therefore we
can say that a function of the sun is the revelation of things mysterious, and
things hidden within the substance of the earth. Inasmuch as this is the
century of light, the Sun of Reality has gloriously revealed itself to all
humanity. One of the great things which was hidden in the realm of existence
was the potential capability or capacity of womankind. Through the light of the
Sun of Reality in this age of illumination, the might and capacity of womankind
has become manifest to the extent that the equality of man and woman is now an
established fact. In past ages, woman was wronged and oppressed. Alas! most
especially was this the case in Asia and in Africa and in Australia. In these
three continents, women were most greatly oppressed; so much so that in certain
parts of Asia women were not considered as members or parts of humankind. They
considered woman as an inferior people, or race, or kind. There is a certain
people, known as the Nosyrians, who held to this belief for a long period,
namely, that woman was the manifestation of the evil spirit or Satan, and that
man alone was the manifestation of the Merciful One, or the Lord. At last this
century of light arrived. In this age, the realities of things have been
exposed. Many mysterious things became revealed, and among them was this very
subject. So that outside of Europe and America, even in the Orient today, it is
a well-known fact, if not well practised, that woman is equal to man. There
have appeared women who have been verily the signs of guidance, might and power!
Some have been notable poets. Some philosophic minds. Some brave and
courageous. Among the brave were those who exhibited their valor and courage on
the battlefield. And the poetesses have left their poetical works, which are
masterpieces of poetry. To the
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latter class belongs Qurratu’l-Ayn, who was a
Bahá’í. She was the one who discomfited all the learned men
of Persia. In whatsoever meeting she entered, the learned were silent. She was
so well versed in the philosophy and science of the times that the learned men
always considered her first. And her courage was unparalleled, to the extent
that she withstood her enemies until she was killed. She withstood a king and
monarch, the Sháh of Persia, who was a most despotic man, a despot
who through his decree could kill a thousand men each day. There was not a day
during which he did not kill many people. This woman, singly and alone, was
capable of withstanding such a monarch until her last breath, and then she
offered her life -- sacrificed it.
Consider what mysteries have been revealed! All this has been due to
the effulgence of the Sun of Reality, which in this century and this age has
become gloriously manifested. Man must impartially investigate reality. He
must not be prejudiced. What is the difference between man and woman? Both are
human. In all functions and powers they are co-partners. At most it has been
this: that woman has not had the opportunities which man has so long enjoyed,
especially education. She has not had military tactics. If she cannot go on
the battlefield and kill, is that a shortcoming? Suppose she has not used a
gun, nor worked the cannon, if we present a cannon to a woman and ask her to
fire it and she should fail, is that an imperfection? At most we can say such
is a compliment or praise to her, that in hardness of heart she is inferior to
man! If we say to womankind: come along and kill people, they will say: I
cannot do it. Now that is not a shortcoming! But be it known that if women had
been trained according to military tactics, I believe that they could kill as
many, too. But God forbid that women learn military tactics! May they never
make up their minds to use the gun. Because that is not a glory. Home-making
and joy-creating and comfort-bringing are truly glories of mankind. Man should
not glory in this, that he can kill. Man should glory in this, that he can
love. When we study the realm of existence and consider the various kingdoms
other than the human kingdom, we discover that male and female are not the
distinction of gender peculiar to man. Nay, rather in all created beings there
is this distinction of kind. Among the animals there is the male and the female,
but is there any distinction of superiority made between them? In plant life or
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the vegetable kingdom we find likewise the masculine and feminine, but
there is no distinction whatsoever between the male and the female. And if we
should impartially investigate the matter, perchance we may find that the female
is preferable or superior to the male, because in the vegetable kingdom there
are some trees the female order of which is fruitful, whereas the male is
fruitless. For example, the male fig tree is fruitless, whereas the female fig
tree is fruitful. The male palm tree is valueless, whereas the female date tree
is fruitful.
Now, when we find that in the other kingdoms, among the existing
things in the animal and the vegetable, there is no distinction between the male
and the female, is it becoming of man to make such a distinction? The male type
of the animals does not glory in its being male and at all superior to the
female. In fact, an equality is manifested. Is it meet that man, so superior
as a creature, should deprive himself of this equality which the animals enjoy?
The male animals do not exercise this attitude. They declare that they are equal
with the female. In all rights they consider themselves equal. How is it
possible that man, the most reasonable and the most noble, should consider
himself superior? Whereas, in fact, they are all the servants of one God and all
are considered in His estimation as human; and when we find that the word,
“man” is used as a generic name it applies to all creatures,
especially humankind; for example, in the Bible the statement is made that
“man is created after our own image and likeness” -- that does not
mean that the female was not created. You may be interested to know that in
Persian and Arabic there are two distinct words which in English are translated
as “man.” In Persian and Arabic there is this distinction, and when
the word “man” is used in one sense it means both man and woman, and
the pronoun is referable to both, whereas there is also a word which
distinguishes the male and female. We use the word “man” as
applicable to the male alone, whereas it does not at all. We use the word
“man” in English as applicable to both. In the Hebrew it is the
same.
That which God has not created, that distinction which He has not
made, we must not observe. It is a superstition. The thing to be considered,
however, is this: that woman must be more highly educated. They must have equal
opportunities with men. There
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must be no distinction whatever between their education. And until
this reality, namely the equality between the male and the female of the human
kingdom, is fully established, is fully realized, the highest attainment for
society is not rendered possible. Suppose woman is inferior to man in a certain
degree -- even if that be the case, it ought not to be considered, because this
very distinction is going to create discord and trouble. They will say: well,
if woman is inferior, then she is not to be qualified with all the qualities man
has.
In brief, man thinks himself superior, and the ambition of women may
wax cold, saying that we will not attempt to attain because it is impossible
from the very nature of creation. Their love of progress would decrease. They
would become helpless. On the contrary, we must declare that the capacity of
woman is greater. When one attempts to educate a person, one should inspire him
with hope and ambition so his capacity for progress may increase. He should not
be told that he is inferior or weaker in qualities. If you tell a pupil in
school that his intelligence is less than that of the other pupils, it is a very
great obstacle to his advancement. On the contrary, he must be encouraged to
advance, saying: you are most capable, and if you endeavor you will reach the
highest pitch -- and that is the way it should be.
In short, my hope is that in the five continents, where this is not
fully established, it may be established and the banner of equality raised. And
let it be known once more that until woman and man realize this equality,
progress is impossible. The world of humanity consists of two division, of two
parts. One part or member is woman, the other is man. Until the two are equal
in strength, the oneness of humanity cannot be realized. And the happiness of
mankind will not be a reality. God willing, this is to be so.
Federation of Women’s Clubs
La Salle Hotel, Chicago
May 2, 1912.
THE “MOST GREAT PEACE”
630. When we glance at history, we find that from the beginning up to
the present day, strife and warfare have prevailed among men. It has either
been religious warfare, a warfare of races, or a
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war among the nations. All these wars have arisen from the ignorance
of humanity, because of misunderstandings, and through the lack of the education
of human kind.
631. Let us first touch upon religious warfare. It is self-evident
that the Divine Prophets have appeared for no other purpose than to establish
love and amity among humanity, for they were the shepherds and not the wolves.
The shepherd comes forth to gather together his flock. He has not come to
scatter his flock and to create strife among them. Every Divine Shepherd has
gathered together a certain flock which formerly had been scattered. Among the
Shepherds was His Holiness Moses. He assembled the various tribes of Israel and
united them; afterward He took them over to the Holy Land. At a time when the
Tribes of Israel were scattered and dispersed He was able to unite them, to
assemble them together, and cause their development along degrees of human
progress. By Him their degradation was transformed into glory, their poverty
changed into wealth. Their vices were replaced by virtues until they reached
such a zenith that the Solomonic Sovereignty was made possible, and the fame of
their glory reached the East and the West. Hence it is evident that His
Holiness Moses was a Divine Shepherd for He united the scattered tribes of
Israel and gathered them together.
When the Messianic Star dawned, He declared, “I shall gather
together the scattered tribes or flocks of Moses.” He not only united the
flock of Israel, nay rather, He was confirmed in bringing together the
Chaldeans, Egyptians, Syrians, Ancient Assyrians and Phoenicians. These people
were in a state of the utmost rancor; they were thirsty for the blood of each
other; attacking one another with the ferocity of animals. But His Holiness
Jesus Christ united them, assembled and cemented them together, established a
bond of love among them so that strife, rancor and warfare were banished.
Therefore it is evident that the Divine religions are meant to create a bond of
love among humanity, and to bind the people together for no other purpose than
amity. Divine religion is not a cause for discord and disagreement. If
religion be the cause of discord and difference, then no religion is preferable,
for religion is meant to be life to the body politic. If it be the cause of
death to humanity, then its non-existence is preferable. Therefore, in this day
religion is to be sought, for religious teachings may well be likened to
remedies. If a remedy