The Promulgation of Universal Peace Part 30

Likewise, man, no matter how much he advances in material accomplishments, will remain like the gla.s.s without light if he is deprived of the spiritual virtues. Material virtues are like unto a perfect body, but this body is in need of the spirit. No matter how handsome and perfect the body may be, if it is deprived of the spirit and its animus, it is dead. But when that same body is affiliated with the spirit and expressing life, perfection and virtue become realized in it. Deprived of the Holy Spirit and its bounties, man is spiritually dead.

Children, for instance, no matter how good and pure, no matter how healthy their bodies, are, nevertheless, considered imperfect because the power of intellect is not fully manifest in them. When the intellectual power fully displays its influences and they attain to the age of maturity, they are considered as perfect. Likewise, man, no matter how much he may advance in worldly affairs and make progress in material civilization, is imperfect unless he is quickened by the bounties of the Holy Spirit; for it is evident that until he receives that divine impetus he is ignorant and deprived. For this reason Jesus Christ said, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of G.o.d." By this Christ meant that unless man is released from the material world, freed from the captivity of materialism and receiving a portion of the bounties of the spiritual world, he shall be deprived of the bestowals and favors of the Kingdom of G.o.d, and the utmost we can say of him is that he is a perfect animal. No one can rightly call him a man. In another place He said, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." The meaning of this is that if man is a captive of nature, he is like unto an animal because he is only a body physically born-that is, he belongs to the world of matter and remains subject to the law and control of nature. But if he is baptized with the Holy Spirit, if he is freed from the bondage of nature, released from animalistic tendencies and advanced in the human realm, he is fitted to enter into the divine Kingdom. The world of the Kingdom is the realm of divine bestowals and the bounties of G.o.d. It is attainment of the highest virtues of humanity; it is nearness to G.o.d; it is capacity to receive the bounties of the ancient Lord. When man advances to this station, he attains the second birth. Before his first or physical birth man was in the world of the matrix. He had no knowledge of this world; his eyes could not see; his ears could not hear. When he was born from the world of the matrix, he beheld another world. The sun was s.h.i.+ning with its splendors, the moon radiant in the heavens, the stars twinkling in the expansive firmament, the seas surging, trees verdant and green, all kinds of creatures enjoying life here, infinite bounties prepared for him. In the world of the matrix none of these things existed. In that world he had no knowledge of this vast range of existence; nay, rather, he would have denied the reality of this world. But after his birth he began to open his eyes and behold the wonders of this illimitable universe. Similarly, as long as man is in the matrix of the human world, as long as he is the captive of nature, he is out of touch and without knowledge of the universe of the Kingdom. If he attains rebirth while in the world of nature, he will become informed of the divine world. He will observe that another and a higher world exists.

Wonderful bounties descend; eternal life awaits; everlasting glory surrounds him. All the signs of reality and greatness are there. He will see the lights of G.o.d. All these experiences will be his when he is born out of the world of nature into the divine world. Therefore, for the perfect man there are two kinds of birth: the first, physical birth, is from the matrix of the mother; the second, or spiritual birth, is from the world of nature. In both he is without knowledge of the new world of existence he is entering. Therefore, rebirth means his release from the captivity of nature, freedom from attachment to this mortal and material life. This is the second, or spiritual, birth of which Jesus Christ spoke in the Gospels.

The majority of people are captives in the matrix of nature, submerged in the sea of materiality. We must pray that they may be reborn, that they may attain insight and spiritual hearing, that they may receive the gift of another heart, a new transcendent power, and in the eternal world the unending bestowal of divine bounties.

Today the world of humanity is walking in darkness because it is out of touch with the world of G.o.d. That is why we do not see the signs of G.o.d in the hearts of men. The power of the Holy Spirit has no influence. When a divine spiritual illumination becomes manifest in the world of humanity, when divine instruction and guidance appear, then enlightenment follows, a new spirit is realized within, a new power descends, and a new life is given. It is like the birth from the animal kingdom into the kingdom of man. When man acquires these virtues, the oneness of the world of humanity will be revealed, the banner of international peace will be upraised, equality between all mankind will be realized, and the Orient and Occident will become one. Then will the justice of G.o.d become manifest, all humanity will appear as the members of one family, and every member of that family will be consecrated to cooperation and mutual a.s.sistance. The lights of the love of G.o.d will s.h.i.+ne; eternal happiness will be unveiled; everlasting joy and spiritual delight will be attained.

I will pray, and you must pray, likewise, that such heavenly bounty may be realized; that strife and enmity may be banished, warfare and bloodshed taken away; that hearts may attain ideal communication and that all people may drink from the same fountain. May they receive their knowledge from the same divine source. May all hearts become illumined with the rays of the Sun of Reality; may all of them enter the university of G.o.d, acquire spiritual virtues and seek for themselves heavenly bounties. Then this material, phenomenal world will become the mirror of the world of G.o.d, and within this pure mirror the divine virtues of the realm of might will be reflected.

1 September 1912 Talk at Home of Mr. and Mrs. William Sutherland Maxwell 716 Pine Avenue West, Montreal, Canada

From Stenographic Notes

The subject of immortality has been suggested.

Life is the expression of composition; and death, the expression of decomposition. In the world or kingdom of the minerals certain materials or elemental substances exist. When through the law of creation they enter into composition, a being or organism comes into existence. For example, certain material atoms are brought together, and man is the result. When this composition is destroyed and disintegrated, decomposition takes place; this is mortality, or death. When certain elements are composed, an animal comes into being. When these elements are scattered or decomposed, this is called the death of the animal. Again, certain atoms are bound together by chemical affinity; a composition called a flower appears. When these atoms are dispersed and the composition they have formed is disintegrated, the flower has come to its end; it is dead. Therefore, it is evident that life is the expression of composition, and mortality, or death, is equivalent to decomposition. As the spirit of man is not composed of material elements, it is not subject to decomposition and, therefore, has no death. It is self-evident that the human spirit is simple, single and not composed in order that it may come to immortality, and it is a philosophical axiom that the individual or indivisible atom is indestructible. At most, it pa.s.ses through a process of construction and reconstruction. For example, these individual atoms are brought together in a composition, and through this composition a given organism-such as a man, an animal or a plant-is created. When this composition is decomposed, that created organism is brought to an end, but the component atoms are not annihilated; they continue to exist because they are single, individual and not composed. Therefore, it may be said that these individual atoms are eternal. Likewise, the human spirit, inasmuch as it is not composed of individual elements or atoms-as it is sanctified above these elements-is eternal. This is a self-evident proof of its immortality.

Second, consider the world of dreams, wherein the body of man is immovable, seemingly dead, not subject to sensation; the eyes do not see, the ears do not hear nor the tongue speak. But the spirit of man is not asleep; it sees, hears, moves, perceives and discovers realities.

Therefore, it is evident that the spirit of man is not affected by the change or condition of the body. Even though the material body should die, the spirit continues eternally alive, just as it exists and functions in the inert body in the realm of dreams. That is to say, the spirit is immortal and will continue its existence after the destruction of the body.

Third, the human body has one form. In its composition it has been transferred from one form to another but never possesses two forms at the same time. For example, it has existed in the elemental substances of the mineral kingdom. From the mineral kingdom it has traversed the vegetable kingdom and its const.i.tuent substances; from the vegetable kingdom it has risen by evolution into the kingdom of the animal and from thence attained the kingdom of man. After its disintegration and decomposition it will return again to the mineral kingdom, leaving its human form and taking a new form unto itself. During these progressions one form succeeds another, but at no time does the body possess more than one.

The spirit of man, however, can manifest itself in all forms at the same time. For example, we say that a material body is either square or spherical, triangular or hexagonal. While it is triangular, it cannot be square; and while it is square, it is not triangular. Similarly, it cannot be spherical and hexagonal at the same time. These various forms or shapes cannot be manifest at the same instant in one material object. Therefore, the form of the physical body of man must be destroyed and abandoned before it can a.s.sume or take unto itself another. Mortality, therefore, means transference from one form to another-that is, transference from the human kingdom to the kingdom of the mineral. When the physical man is dead, he will return to dust; and this transference is equivalent to nonexistence. But the human spirit in itself contains all these forms, shapes and figures. It is not possible to break or destroy one form so that it may transfer itself into another. As an evidence of this, at the present moment in the human spirit you have the shape of a square and the figure of a triangle. Simultaneously also you can conceive a hexagonal form. All these can be conceived at the same moment in the human spirit, and not one of them needs to be destroyed or broken in order that the spirit of man may be transferred to another. There is no annihilation, no destruction; therefore, the human spirit is immortal because it is not transferred from one body into another body.

Consider another proof: Every cause is followed by an effect and vice versa; there could be no effect without a cause preceding it. Sight is an effect; there is no doubt that behind that effect there is a cause. When we hear a discourse, there is a speaker. We could not hear words unless they proceeded from the tongue of a speaker. Motion without a mover or cause of motion is inconceivable. Jesus Christ lived two thousand years ago. Today we behold His manifest signs; His light is s.h.i.+ning; His sovereignty is established; His traces are apparent; His bounties are effulgent. Can we say that Christ did not exist? We can absolutely conclude that Christ existed and that from Him these traces proceeded.

Still another proof: The body of man becomes lean or fat; it is afflicted with disease, suffers mutilation; perhaps the eyes become blind, the ears deaf; but none of these imperfections and failings afflict or affect the spirit. The spirit of man remains in the same condition, unchanged. A man is blinded, but his spirit continues the same. He loses his hearing, his hand is cut off, his foot amputated; but his spirit remains the same. He becomes lethargic, he is afflicted with apoplexy; but there is no difference, change or alteration in his spirit. This is proof that death is only destruction of the body, while the spirit remains immortal, eternal.

Again, all phenomena of the material world are subject to mortality and death, but the immortal spirit does not belong to the phenomenal world; it is holy and sanctified above material existence. If the spirit of man belonged to the elemental existence, the eye could see it, the ear hear it, the hand touch. As long as these five senses cannot perceive it, the proof is unquestioned that it does not belong to the elemental world and, therefore, is beyond death or mortality, which are inseparable from that material realm of existence. If being is not subject to the limitation of material life, it is not subject to mortality.

There are many other proofs of the immortality of the spirit of man. These are but a few of them. Salutations!

2 September 1912 Talk at Home of Mr. and Mrs. William Sutherland Maxwell 716 Pine Avenue West, Montreal, Canada

From Stenographic Notes

Nature is the material world. When we look upon it, we see that it is dark and imperfect. For instance, if we allow a piece of land to remain in its natural condition, we will find it covered with thorns and thistles; useless weeds and wild vegetation will flourish upon it, and it will become like a jungle. The trees will be fruitless, lacking beauty and symmetry; wild animals, noxious insects and reptiles will abound in its dark recesses. This is the incompleteness and imperfection of the world of nature. To change these conditions, we must clear the ground and cultivate it so that flowers may grow instead of thorns and weeds-that is to say, we must illumine the dark world of nature. In their primal natural state, the forests are dim, gloomy, impenetrable. Man opens them to the light, clears away the tangled underbrush and plants fruitful trees. Soon the wild woodlands and jungle are changed into productive orchards and beautiful gardens; order has replaced chaos; the dark realm of nature has become illumined and brightened by cultivation.

If man himself is left in his natural state, he will become lower than the animal and continue to grow more ignorant and imperfect. The savage tribes of central Africa are evidences of this. Left in their natural condition, they have sunk to the lowest depths and degrees of barbarism, dimly groping in a world of mental and moral obscurity. If we wish to illumine this dark plane of human existence, we must bring man forth from the hopeless captivity of nature, educate him and show him the pathway of light and knowledge, until, uplifted from his condition of ignorance, he becomes wise and knowing; no longer savage and revengeful, he becomes civilized and kind; once evil and sinister, he is endowed with the attributes of heaven. But left in his natural condition without education and training, it is certain that he will become more depraved and vicious than the animal, even to the extreme degree witnessed among African tribes who practice cannibalism. It is evident, therefore, that the world of nature is incomplete, imperfect until awakened and illumined by the light and stimulus of education.

In these days there are new schools of philosophy blindly claiming that the world of nature is perfect. If this is true, why are children trained and educated in schools, and what is the need of extended courses in sciences, arts and letters in colleges and universities? What would be the result if humanity were left in its natural condition without education or training? All scientific discoveries and attainments are the outcomes of knowledge and education. The telegraph, phonograph, telephone were latent and potential in the world of nature but would never have come forth into the realm of visibility unless man through education had penetrated and discovered the laws which control them. All the marvelous developments and miracles of what we call civilization would have remained hidden, unknown and, so to speak, nonexistent, if man had remained in his natural condition, deprived of the bounties, blessings and benefits of education and mental culture. The intrinsic difference between the ignorant man and the astute philosopher is that the former has not been lifted out of his natural condition, while the latter has undergone systematic training and education in schools and colleges until his mind has awakened and unfolded to higher realms of thought and perception; otherwise, both are human and natural.

G.o.d has sent forth the Prophets for the purpose of quickening the soul of man into higher and divine recognitions. He has revealed the heavenly Books for this great purpose. For this the breaths of the Holy Spirit have been wafted through the gardens of human hearts, the doors of the divine Kingdom opened to mankind and the invisible inspirations sent forth from on high. This divine and ideal power has been bestowed upon man in order that he may purify himself from the imperfections of nature and uplift his soul to the realm of might and power. G.o.d has purposed that the darkness of the world of nature shall be dispelled and the imperfect attributes of the natal self be effaced in the effulgent reflection of the Sun of Truth.

The mission of the Prophets of G.o.d has been to train the souls of humanity and free them from the thralldom of natural instincts and physical tendencies. They are like unto Gardeners, and the world of humanity is the field of Their cultivation, the wilderness and untrained jungle growth wherein They proceed to labor. They cause the crooked branches to become straightened, the fruitless trees to become fruitful, and gradually transform this great wild, uncultivated field into a beautiful orchard producing wonderful abundance and outcome.

If the world of nature were perfect and complete in itself, there would be no need of such training and cultivation in the human world-no need of teachers, schools and universities, arts and crafts. The revelations of the Prophets of G.o.d would not have been necessary, and the heavenly Books would have been superfluous. If the world of nature were perfect and sufficient for mankind, we would have no need of G.o.d and our belief in Him. Therefore, the bestowal of all these great helps and accessories to the attainment of divine life is because the world of nature is incomplete and imperfect. Consider this Canadian country during the early history of Montreal when the land was in its wild, uncultivated and natural condition. The soil was unproductive, rocky and almost uninhabitable-vast forests stretching in every direction. What invisible power caused this great metropolis to spring up amid such savage and forbidding conditions?

It was the human mind. Therefore, nature and the effect of nature's laws were imperfect. The mind of man remedied and removed this imperfect condition, until now we behold a great city instead of a savage unbroken wilderness. Before the coming of Columbus America itself was a wild, uncultivated expanse of primeval forest, mountains and rivers-a very world of nature. Now it has become the world of man. It was dark, forbidding and savage; now it has become illumined with a great civilization and prosperity. Instead of forests, we behold productive farms, beautiful gardens and prolific orchards. Instead of thorns and useless vegetation, we find flowers, domestic animals and fields awaiting harvest. If the world of nature were perfect, the condition of this great country would have been left unchanged.

If a child is left in its natural state and deprived of education, there is no doubt that it will grow up in ignorance and illiteracy, its mental faculties dulled and dimmed; in fact, it will become like an animal. This is evident among the savages of central Africa, who are scarcely higher than the beast in mental development.

The conclusion is irresistible that the splendors of the Sun of Truth, the Word of G.o.d, have been the source and cause of human upbuilding and civilization. The world of nature is the kingdom of the animal. In its natural condition and plane of limitation the animal is perfect. The ferocious beasts of prey have been completely subject to the laws of nature in their development. They are without education or training; they have no power of abstract reasoning and intellectual ideals; they have no touch with the spiritual world and are without conception of G.o.d or the Holy Spirit. The animal can neither recognize nor apprehend the spiritual power of man and makes no distinction between man and itself, for the reason that its susceptibilities are limited to the plane of the senses.

It lives under the bondage of nature and nature's laws. All the animals are materialists. They are deniers of G.o.d and without realization of a transcendent power in the universe. They have no knowledge of the divine Prophets and Holy Books-mere captives of nature and the sense world. In reality they are like the great philosophers of this day who are not in touch with G.o.d and the Holy Spirit-deniers of the Prophets, ignorant of spiritual susceptibilities, deprived of the heavenly bounties and without belief in the supernatural power. The animal lives this kind of life blissfully and untroubled, whereas the material philosophers labor and study for ten or twenty years in schools and colleges, denying G.o.d, the Holy Spirit and divine inspirations. The animal is even a greater philosopher, for it attains the ability to do this without labor and study. For instance, the cow denies G.o.d and the Holy Spirit, knows nothing of divine inspirations, heavenly bounties or spiritual emotions and is a stranger to the world of hearts. Like the philosophers, the cow is a captive of nature and knows nothing beyond the range of the senses. The philosophers, however, glory in this, saying, "We are not captives of superst.i.tions; we have implicit faith in the impressions of the senses and know nothing beyond the realm of nature, which contains and covers everything." But the cow, without study or proficiency in the sciences, modestly and quietly views life from the same standpoint, living in harmony with nature's laws in the utmost dignity and n.o.bility.

This is not the glory of man. The glory of man is in the knowledge of G.o.d, spiritual susceptibilities, attainment to transcendent powers and the bounties of the Holy Spirit. The glory of man is in being informed of the teachings of G.o.d. This is the glory of humanity. Ignorance is not glory but darkness. Can these souls who are steeped in the lower strata of ignorance become informed of the mysteries of G.o.d and the realities of existence while Jesus Christ was without knowledge of them? Is the intellect of these people greater than the intellect of Christ? Christ was heavenly, divine and belonged to the world of the Kingdom. He was the embodiment of spiritual knowledge. His intellect was superior to these philosophers, His comprehension deeper, His perception keener, His knowledge more perfect. How is it that He overlooked and denied Himself everything in this world? He attached little importance to this material life, denying Himself rest and composure, accepting trials and voluntarily suffering vicissitudes because He was endowed with spiritual susceptibilities and the power of the Holy Spirit. He beheld the splendors of the divine Kingdom, embodied the bounties of G.o.d and possessed ideal powers. He was illumined with love and mercy, and so, likewise, were all the Prophets of G.o.d.

5 September 1912 Talk at St. James Methodist Church Montreal, Canada

From Stenographic Notes

Praise be to G.o.d! It is with a deep realization of happiness that I am present here this evening, for I am looking upon the faces of those who are earnest in their search for reality and who sincerely long to attain knowledge of truth. G.o.d has created man and endowed him with the power of reason whereby he may arrive at valid conclusions. Therefore, man must endeavor in all things to investigate the fundamental reality. If he does not independently investigate, he has failed to utilize the talent G.o.d has bestowed upon him. I am pleased with the American people because, as a rule, they are independent seekers of the truth; their minds are actively employed instead of remaining idle and unproductive. This is most praiseworthy.

Some souls imagine that there is a cessation to the bounties of G.o.d, as if at one time the divine bestowals are poured out, at another time withheld from mankind and ceasing. If we carefully reflect upon this matter, we find that such a statement is in fact a denial of Divinity, for the reality of Divinity is evidenced by virtue of its outpourings or bestowals. The cessation of the bestowals of G.o.d at any time would be equivalent to the cessation of the sovereignty of G.o.d. The sun is the sun because of its ray and heat; it is the sun because of its bestowal; but if at any time its effulgence, splendor and radiance should cease to emanate, it would no longer be the sun. Consequently, it is inconceivable that the bounties of Divinity should cease, for the attributes of Divinity are everexistent. G.o.d has ever been divine; He hath ever exercised His sovereignty and still possesses everlasting divinity and sovereignty. He is like the sun, which has ever had its splendor, heat and radiance and will continue to possess these bounties and attributes. If at any time its splendor and heat should cease, it would no longer be p.r.o.nounced the sun.

Therefore, the sound reasoning mind concludes that the bounties of the Holy Spirit are continuous and that holy souls are ever the recipients of these divine emanations. The potency of the Holy Spirit is everlasting, not temporary; for the sanct.i.ty of the Holy Spirit is its power and efficacy manifest in the spirits it quickens. We pray that all of us may become recipients of its bestowals, that we may be illumined by the lights of heaven, edified through the teachings of G.o.d and imbued with the virtues of divine character, as mirrors reflecting the light of the sun.

Unless the mirror reflects the sunlight, it is only dark, inanimate matter. Likewise, the hearts and spirits of mankind, when deprived and without their portion of the bounties of the Holy Spirit, linger in the abyss of darkness and ignorance.

From time immemorial the divine teachings have been successively revealed, and the bounties of the Holy Spirit have ever been emanating. All the teachings are one reality, for reality is single and does not admit multiplicity. Therefore, the divine Prophets are one, inasmuch as They reveal the one reality, the Word of G.o.d. Abraham announced teachings founded upon reality, Moses proclaimed reality, Christ established reality and Baha'u'llah was the Messenger and Herald of reality. But humanity, having forsaken the one essential and fundamental reality which underlies the religion of G.o.d, and holding blindly to imitations of ancestral forms and interpretations of belief, is separated and divided in the strife, contention and bigotry of various sects and religious factions. If all should be true to the original reality of the Prophet and His teaching, the peoples and nations of the world would become unified, and these differences which cause separation would be lost sight of. To accomplish this great and needful unity in reality, Baha'u'llah appeared in the Orient and renewed the foundations of the divine teachings. His revelation of the Word embodies completely the teachings of all the Prophets, expressed in principles and precepts applicable to the needs and conditions of the modern world, amplified and adapted to present-day questions and critical human problems. That is to say, the words of Baha'u'llah are the essences of the words of the Prophets of the past.

They are the very spirit of the age and the cause of the unity and illumination of the East and the West. The followers of His teachings are in conformity with the precepts and commands of all the former heavenly Messengers. Differences and dissensions, which destroy the foundations of the world of humanity and are contrary to the will and good pleasure of G.o.d, disappear completely in the light of the revelation of Baha'u'llah; difficult problems are solved, unity and love are established. For the good pleasure of G.o.d is the effulgence of love and the establishment of unity and fellows.h.i.+p in the human world, whereas discord, contention, warfare and strife are satanic outcomes and contrary to the will of the Merciful. In order that human souls, minds and spirits may attain advancement, tranquillity and vision in broader horizons of unity and knowledge, Baha'u'llah proclaimed certain principles or teachings, some of which I will mention.

First, man must independently investigate reality, for the disagreements and dissensions which afflict and affect humanity primarily proceed from imitations of ancestral beliefs and adherences to hereditary forms of wors.h.i.+p. These imitations are accidental and without sanction in the Holy Books. They are the outcomes of human interpretations and teachings which have arisen, gradually obscuring the real light of divine meaning and causing men to differ and dissent. The reality proclaimed in the heavenly Books and divine teachings is ever conducive to love, unity and fellows.h.i.+p.

Second, the oneness of the world of humanity shall be realized, accepted and established. When we reflect upon this blessed principle, it will become evident and manifest that it is the healing remedy for all human conditions. All mankind are the servants of the glorious G.o.d, our Creator.

He has created all. a.s.suredly He must have loved them equally; otherwise, He would not have created them. He protects all. a.s.suredly He loves His creatures; otherwise, He would not protect them. He provides for all, proving His love for all without distinction or preference. He manifests His perfect goodness and loving-kindness toward all. He does not punish us for our sins and shortcomings, and we are all immersed in the ocean of His infinite mercy. Inasmuch as G.o.d is clement and loving to His children, lenient and merciful toward our shortcomings, why should we be unkind and unforgiving toward each other? As He loves humanity without distinction or preference, why should we not love all? Can we conceive of a plan and policy superior to the divine purpose? Manifestly, we cannot. Therefore, we must strive to do the will of the glorious Lord and emulate His policy of loving all mankind. The wisdom and policy of G.o.d are reality and truth, whereas human policy is accidental and limited to our finite understanding. The policy of G.o.d is infinite. We must emulate His example.

If a soul be ailing and infirm, we must produce remedies; if ignorant, we must provide education; if defective, we must train and perfect that which is lacking; if immature and undeveloped, we must supply the means of attainment to maturity. No soul should be hated, none neglected; nay, rather, their very imperfections should demand greater kindness and tender compa.s.sion. Therefore, if we follow the example of the Lord of divinity, we will love all mankind from our hearts, and the means of the unity of the world of humanity will become as evident and manifest to us as the light of the sun. And from our example the light of the love of G.o.d will be enkindled among men. For G.o.d is love, and all phenomena find source and emanation in that divine current of creation. The love of G.o.d haloes all created things. Were it not for the love of G.o.d, no animate being would exist. This is clear, manifest vision and truth unless a man is veiled by superst.i.tions and a captive to imaginations, differentiating mankind according to his own estimate, loving some and hating others. Such an att.i.tude is most unworthy and ign.o.ble.

Third, religion must be the mainspring and source of love in the world, for religion is the revelation of the will of G.o.d, the divine fundamental of which is love. Therefore, if religion should prove to be the cause of enmity and hatred instead of love, its absence is preferable to its existence.

Fourth, religion must reconcile and be in harmony with science and reason.

If the religious beliefs of mankind are contrary to science and opposed to reason, they are none other than superst.i.tions and without divine authority, for the Lord G.o.d has endowed man with the faculty of reason in order that through its exercise he may arrive at the verities of existence. Reason is the discoverer of the realities of things, and that which conflicts with its conclusions is the product of human fancy and imagination.

Fifth, prejudice-whether it be religious, racial, patriotic or political in its origin and aspect-is the destroyer of human foundations and opposed to the commands of G.o.d. G.o.d has sent forth His Prophets for the sole purpose of creating love and unity in the world of human hearts. All the heavenly Books are the written word of love. If they prove to be the cause of prejudice and human estrangement, they have become fruitless.

Therefore, religious prejudice is especially opposed to the will and command of G.o.d. Racial and national prejudices which separate mankind into groups and branches, likewise, have a false and unjustifiable foundation, for all men are the children of Adam and essentially of one family. There should be no racial alienation or national division among humankind. Such distinctions as French, German, Persian, Anglo-Saxon are human and artificial; they have neither significance nor recognition in the estimation of G.o.d. In His estimate all are one, the children of one family; and G.o.d is equally kind to them. The earth has one surface. G.o.d has not divided this surface by boundaries and barriers to separate races and peoples. Man has set up and established these imaginary lines, giving to each restricted area a name and the limitation of a native land or nationhood. By this division and separation into groups and branches of mankind, prejudice is engendered which becomes a fruitful source of war and strife. Impelled by this prejudice, races and nations declare war against each other; the blood of the innocent is poured out, and the earth torn by violence. Therefore, it has been decreed by G.o.d in this day that these prejudices and differences shall be laid aside. All are commanded to seek the good pleasure of the Lord of unity, to follow His command and obey His will; in this way the world of humanity shall become illumined with the reality of love and reconciliation.

Sixth, the world of humanity is in need of the confirmations of the Holy Spirit. True distinction among mankind is through divine bestowals and receiving the intuitions of the Holy Spirit. If man does not become the recipient of the heavenly bestowals and spiritual bounties, he remains in the plane and kingdom of the animal. For the distinction between the animal and man is that man is endowed with the potentiality of divinity in his nature, whereas the animal is entirely bereft of that gift and attainment. Therefore, if a man is bereft of the intuitive breathings of the Holy Spirit, deprived of divine bestowals, out of touch with the heavenly world and negligent of the eternal truths, though in image and likeness he is human, in reality he is an animal; even as Christ declared, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." This means that if man be a captive of physical susceptibilities and be lacking the quickening of spiritual emotions, he is merely an animal. But every soul who possesses spiritual susceptibilities and has attained a goodly portion of the bestowals of the Holy Spirit is alive with the divine life of the higher Kingdom. The soul that is portionless and bereft is as dead. Therefore, He said, "Let the dead bury their dead." Just as the physical body of man is in need of its force of life, even so the human soul is in need of the divine animus and vivification emanating from the Holy Spirit. Without this vivification and sustenance, man would be an animal, nay, rather, dead.

Seventh, the necessity of education for all mankind is evident. Children especially must be trained and taught. If the parent cannot afford to do this owing to lack of means, the body politic must make necessary provision for its accomplishment. Through the broadening spirit of education illiteracy will disappear, and misunderstandings due to ignorance will pa.s.s away.