The Promulgation of Universal Peace Part 8

2 May 1912 Talk at Baha'i Women's Reception Hotel La Salle, Chicago, Illinois

Notes by Joseph H. Hannen

When we look upon the kingdoms of creation below man, we find three forms or planes of existence which await education and development. For instance, the function of a gardener is to till the soil of the mineral kingdom and plant a tree which under his training and cultivation will attain perfection of growth. If it be wild and fruitless, it may be made fruitful and prolific by grafting. If small and unsightly, it will become lofty, beautiful and verdant under the gardener's training, whereas a tree bereft of his cultivation retrogresses daily, its fruit grows acrid and bitter as the trees of the jungle, or it may become entirely barren and bereft of its fruitage. Likewise, we observe that animals which have undergone training in their sphere of limitation will progress and advance unmistakably, become more beautiful in appearance and increase in intelligence. For instance, how intelligent and knowing the Arabian horse has become through training, even how polite this horse has become through education. As to the human world: It is more in need of guidance and education than the lower creatures. Reflect upon the vast difference between the inhabitants of Africa and those of America. Here the people have been civilized and uplifted; there they are in the utmost and abject state of savagery. What is the cause of their savagery and the reason of your civilization? It is evident that this difference is due to education and the lack of education. Consider, then, the effectiveness of education in the human kingdom. It makes the ignorant wise, the tyrant merciful, the blind seeing, the deaf attentive, even the imbecile intelligent. How vast this difference. How wide the chasm which separates the educated man from the man who lacks teaching and training. This is the effect when the teacher is merely an ordinary teacher.

But-praise be to G.o.d!-your Teacher and Instructor is Baha'u'llah. He is the Educator of the Orient and Occident. He is the Teacher of the very world of divinity and spirituality, the Sun of Truth, the Word of G.o.d. The lights of His education are radiating even as the sun. See what it has accomplished, how it is developing all humanity so that I, a Persian, have come to this meeting of revered souls upon the American continent and am standing here expounding to you in the greatest love. This is through the training of Baha'u'llah, which can unite and has united these hearts. In this way it has enlightened the world. Even so it has breathed the spirit of G.o.d into men. Even so it has resuscitated the hearts of men.

Therefore, praise be to G.o.d that you have been brought under the education of this One Who is the very Sun of Reality and Who is s.h.i.+ning resplendently upon all humankind, endowing all with a life that is everlasting.

Praise be to G.o.d a thousand times!

2 May 1912 Talk at Hotel Plaza Chicago, Illinois

Notes by Marzieh Moss

This morning the city is enveloped in fog and mist. How beautiful is a city brilliant with suns.h.i.+ne. Just as these mists and vapors conceal the phenomenal sun, so human imaginations obscure the Sun of Truth. Consider the radiant glory of the great solar center of our planetary system: how wonderful the sight, how its splendor illumines vision until clouds and mists veil it from the eye. In the same way, the Sun of Truth becomes veiled and hidden by the superst.i.tions and imaginations of human minds.

When the sun rises, no matter from what dawning point on the horizon it appears-northeast, east, southeast-the haze and mists disperse, and we have clear vision of its glory mounting to the zenith. Similarly, the nations have been directed to the dawning points of the Sun of Reality, each to a particular rising place from which the light of religion has become manifest; but after a time the dawning point has become the object of wors.h.i.+p instead of the Sun itself, which is ever one Sun and stationary in the heavens of the divine Will. Differences have arisen because of this, causing clouds and darkness to overshadow again the glorious luminary of Reality. When the mists and darkness of superst.i.tion and prejudice are dispersed, all will see the Sun aright and alike. Then will all nations become as one in its radiance.

Inasmuch as these clouds and human vapors of superst.i.tion hide the light of the spiritual Sun, we must put forth our utmost endeavor to dispel them. May we unite in this and be enlightened to accomplish it, for the Sun is one and its radiance and bounty universal. All the inhabitants of earth are recipients of the bounty of the one phenomenal sun, and none are preferred above others; so, likewise, all receive the heavenly bestowals of the Word of G.o.d; none are specialized as favorites; all are under its protection and universal effulgence. Human strife and religious disagreement complex and disfigure the simple purity and beauty of the divine Cause until clouds obscure the light of reality and disunion results. Therefore, make use of intelligence and reason so that you may dispel these dense clouds from the horizon of human hearts and all hold to the one reality of all the Prophets. It is most certain that if human souls exercise their respective reason and intelligence upon the divine questions, the power of G.o.d will dispel every difficulty, and the eternal realities will appear as one light, one truth, one love, one G.o.d and a peace that is universal.

2 May 1912 Talk at Hotel Plaza Chicago, Illinois

Notes by Henrietta C. Wagner

When we carefully investigate the kingdoms of existence and observe the phenomena of the universe about us, we discover the absolute order and perfection of creation. The dull minerals in their affinities, plants and vegetables with power of growth, animals in their instinct, man with conscious intellect and the heavenly orbs moving obediently through limitless s.p.a.ce are all found subject to universal law, most complete, most perfect. That is why a wise philosopher has said, "There is no greater or more perfect system of creation than that which already exists." The materialists and atheists declare that this order and symmetry is due to nature and its forces; that composition and decomposition which const.i.tute life and existence are exigencies of nature; that man himself is an exigency of nature; that nature rules and governs creation; and that all existing things are captives of nature. Let us consider these statements. Inasmuch as we find all phenomena subject to an exact order and under control of universal law, the question is whether this is due to nature or to divine and omnipotent rule. The materialists believe that it is an exigency of nature for the rain to fall and that unless rain fell the earth would not become verdant. They reason that if clouds cause a downpour, if the sun sends forth heat and light and the earth is endowed with capacity, vegetation must inevitably follow; therefore, plant life is a property of these natural forces and is a sign of nature; just as combustion is the natural property of fire, therefore, fire burns, and we cannot conceive of fire without its burning.

In reply to these statements we say that from the premises advanced by materialists, the conclusions are drawn that nature is the ruler and governor of existence and that all virtues and perfections are natural exigencies and outcomes. Furthermore, it follows that man is but a part or member of that whereof nature is the whole.

Man possesses certain virtues of which nature is deprived. He exercises volition; nature is without will. For instance, an exigency of the sun is the giving of light. It is controlled-it cannot do otherwise than radiate light-but it is not volitional. An exigency of the phenomenon of electricity is that it is revealed in sparks and flashes under certain conditions, but it cannot voluntarily furnish illumination. An exigency or property of water is humidity; it cannot separate itself from this property by its own will. Likewise, all the properties of nature are inherent and obedient, not volitional; therefore, it is philosophically predicated that nature is without volition and innate perception. In this statement and principle we agree with the materialists. But the question which presents food for reflection is this: How is it that man, who is a part of the universal plan, is possessed of certain qualities whereof nature is devoid? Is it conceivable that a drop should be imbued with qualities of which the ocean is completely deprived? The drop is a part; the ocean is the whole. Could there be a phenomenon of combustion or illumination which the great luminary the sun itself did not manifest? Is it possible for a stone to possess inherent properties of which the aggregate mineral kingdom is lacking? For example, could the fingernail which is a part of human anatomy be endowed with cellular properties of which the brain is deprived?

Man is intelligent, instinctively and consciously intelligent; nature is not. Man is fortified with memory; nature does not possess it. Man is the discoverer of the mysteries of nature; nature is not conscious of those mysteries herself. It is evident, therefore, that man is dual in aspect: as an animal he is subject to nature, but in his spiritual or conscious being he transcends the world of material existence. His spiritual powers, being n.o.bler and higher, possess virtues of which nature intrinsically has no evidence; therefore, they triumph over natural conditions. These ideal virtues or powers in man surpa.s.s or surround nature, comprehend natural laws and phenomena, penetrate the mysteries of the unknown and invisible and bring them forth into the realm of the known and visible. All the existing arts and sciences were once hidden secrets of nature. By his command and control of nature man took them out of the plane of the invisible and revealed them in the plane of visibility, whereas according to the exigencies of nature these secrets should have remained latent and concealed. According to the exigencies of nature electricity should be a hidden, mysterious power; but the penetrating intellect of man has discovered it, taken it out of the realm of mystery and made it an obedient human servant. In his physical body and its functions man is a captive of nature; for instance, he cannot continue his existence without sleep, an exigency of nature; he must partake of food and drink, which nature demands and requires. But in his spiritual being and intelligence man dominates and controls nature, the ruler of his physical being.

Notwithstanding this, contrary opinions and materialistic views are set forth which would relegate man completely to physical subservience to nature's laws. This is equivalent to saying that the comparative degree exceeds the superlative, that the imperfect includes the perfect, that the pupil surpa.s.ses the teacher-all of which is illogical and impossible. When it is clearly manifest and evident that the intelligence of man, his constructive faculty, his power of penetration and discovery transcend nature, how can we say he is nature's thrall and captive? This would indicate that man is deprived of the bounties of G.o.d, that he is retrograding toward the station of the animal, that his keen superintelligence is without function and that he estimates himself as an animal, without distinction between his own and the animal's kingdom.

I was once conversing with a famous philosopher of the materialistic school in Alexandria. He was strongly opinionated upon the point that man and the other kingdoms of existence are under the control of nature and that, after all, man is only a social animal, often very much of an animal. When he was discomfited in argument, he said impetuously, "I see no difference between myself and the donkey, and I am not willing to admit distinctions which I cannot perceive." 'Abdu'l-Baha replied, "No, I consider you quite different and distinct; I call you a man and the donkey but an animal. I perceive that you are highly intelligent, whereas the donkey is not. I know that you are well versed in philosophy, and I also know that the donkey is entirely deficient in it; therefore, I am not willing to accept your statement."

Consider the lady beside me who is writing in this little book. It seems a very trifling, ordinary matter; but upon intelligent reflection you will conclude that what has been written presupposses and proves the existence of a writer. These words have not written themselves, and these letters have not come together of their own volition. It is evident there must be a writer.

And now consider this infinite universe. Is it possible that it could have been created without a Creator? Or that the Creator and cause of this infinite congeries of worlds should be without intelligence? Is the idea tenable that the Creator has no comprehension of what is manifested in creation? Man, the creature, has volition and certain virtues. Is it possible that his Creator is deprived of these? A child could not accept this belief and statement. It is perfectly evident that man did not create himself and that he cannot do so. How could man of his own weakness create such a mighty being? Therefore, the Creator of man must be more perfect and powerful than man. If the creative cause of man be simply on the same level with man, then man himself should be able to create, whereas we know very well that we cannot create even our own likeness. Therefore, the Creator of man must be endowed with superlative intelligence and power in all points that creation involves and implies. We are weak; He is mighty, because, were He not mighty, He could not have created us. We are ignorant; He is wise. We are poor; He is rich. Otherwise, He would have been incapable of our creation.

Among the proofs of the existence of a divine power is this: that things are often known by their opposites. Were it not for darkness, light could not be sensed. Were it not for death, life could not be known. If ignorance did not exist, knowledge would not be a reality. It is necessary that each should exist in order that the other should have reality. Night and day must be in order that each may be distinguished. Night itself is an indication and evidence of day which follows, and day itself indicates the coming night. Unless night were a reality, there could not be day.

Were it not for death, there could be no life. Things are known by their opposites.

Therefore, our weakness is an evidence that there is might; our ignorance proves the reality of knowledge; our need is an indication of supply and wealth. Were it not for wealth, this need would not exist; were it not for knowledge, ignorance would be unknown; were it not for power, there would be no impotence. In other words, demand and supply is the law, and undoubtedly all virtues have a center and source. That source is G.o.d, from Whom all these bounties emanate.

3 May 1912 Talk at Hotel Plaza Chicago, Illinois

Notes by Marzieh Moss

I was in the Orient, and from the Orient to this part of the world is a long distance. Travel is difficult, especially difficult for me on account of my infirmities of body, increased by forty years in prison. My physical powers are weak; it is the power of will that sustains me. Realize from this how great has been my exertion and how strong my purpose in accomplis.h.i.+ng this journey through the will of G.o.d. May it be the cause of great illumination in the Occident.

In this western world with its stimulating climate, its capacities for knowledge and lofty ideals, the message of peace should be easily spread.

The people are not so influenced by imitations and prejudices, and through their comprehension of the real and unreal they should attain the truth.

They should become leaders in the effort to establish the oneness of humankind. What is higher than this responsibility? In the Kingdom of G.o.d no service is greater, and in the estimation of the Prophets, including Jesus Christ, there is no deed so estimable.

Yet even now warfare prevails. Envy and hatred have arisen between nations. But because I find the American nation so capable of achievement and this government the fairest of western governments, its inst.i.tutions superior to others, my wish and hope is that the banner of international reconciliation may first be raised on this continent and the standard of the Most Great Peace be unfurled here. May the American people and their government unite in their efforts in order that this light may dawn from this point and spread to all regions, for this is one of the greatest bestowals of G.o.d. In order that America may avail herself of this opportunity, I beg that you strive and pray with heart and soul, devoting all your energies to this end: that the banner of international peace may be upraised here and that this democracy may be the cause of the cessation of warfare in all other countries.

Observe what is taking place in Tripoli: men cutting each other into pieces, bombardment from the sea, attacks from the land and the hail of dynamite from the very heaven itself. The contending armies are thirsting for each other's blood. How they can do this is inconceivable. They have fathers, mothers, children; they are human. What of their wives and families? Think of their anguish and suffering. How unjust, how terrible!

Human beings should prevent and forbid this. These kings, rulers and chieftains should strive for the good of their subjects instead of their destruction. These shepherds should bring their sheep within the fold, comfort them and give them pasture instead of death and slaughter.

I supplicate the divine Kingdom and ask that you may be instrumental in establis.h.i.+ng the great peace in this country and that this government and nation may spread it to all the world.

3 May 1912 Talk at Hotel Plaza Chicago, Illinois

Notes by Marzieh Moss

According to the statement of philosophers the difference in degree of humankind from lowest to highest is due to education. The proofs they advance are these. The civilization of Europe and America is an evidence and outcome of education, whereas the semicivilized and barbarous peoples of Africa bear witness in their condition that they have been deprived of its advantages. Education makes the ignorant wise, the tyrant just, promotes happiness, strengthens the mind, develops the will and makes fruitless trees of humanity fruitful. Therefore, in the human world some have attained lofty degrees, while others grope in the abyss of despair.

Nevertheless, the highest attainment is possible for every member of the human race even to the station of the Prophets. This is the statement and reasoning of the philosophers.

The Prophets of G.o.d are the first Educators. They bestow universal education upon man and cause him to rise from the lowest levels of savagery to the highest pinnacles of spiritual development. The philosophers, too, are educators along lines of intellectual training. At most, they have only been able to educate themselves and a limited number about them, to improve their own morals and, so to speak, civilize themselves; but they have been incapable of universal education. They have failed to cause an advancement for any given nation from savagery to civilization.

It is evident that although education improves the morals of mankind, confers the advantages of civilization and elevates man from lowest degrees to the station of sublimity, there is, nevertheless, a difference in the intrinsic or natal capacity of individuals. Ten children of the same age, with equal station of birth, taught in the same school, partaking of the same food, in all respects subject to the same environment, their interests equal and in common, will evidence separate and distinct degrees of capability and advancement; some will be exceedingly intelligent and progressive, some of mediocre ability, others limited and incapable. One may become a learned professor, while another under the same course of education proves dull and stupid. From all standpoints the opportunities have been equal, but the results and outcomes vary from the highest to lowest degree of advancement. It is evident, therefore, that mankind differs in natal capacity and intrinsic intellectual endowment. Nevertheless, although capacities are not the same, every member of the human race is capable of education.

Jesus Christ was an Educator of humanity. His teachings were altruistic; His bestowal, universal. He taught mankind by the power of the Holy Spirit and not through human agency, for the human power is limited, whereas the divine power is illimitable and infinite. The influence and accomplishment of Christ will attest this. Galen, the Greek physician and philosopher who lived in the second century A.D., wrote a treatise upon the civilization of nations. He was not a Christian, but he bore testimony that religious beliefs exercise an extraordinary effect upon the problems of civilization. In substance he said, "There are certain people among us, followers of Jesus, the Nazarene, who was killed in Jerusalem. These people are truly imbued with moral principles which are the envy of philosophers. They believe in G.o.d and fear Him. They have hopes in His favors; therefore, they shun all unworthy deeds and actions and incline to praiseworthy ethics and morals. Day and night they strive that their deeds may be commendable and that they may contribute to the welfare of humanity; therefore, each one of them is virtually a philosopher, for these people have attained unto that which is the essence and purport of philosophy. These people have praiseworthy morals, even though they may be illiterate."

The purpose of this is to show that the holy Manifestations of G.o.d, the divine Prophets, are the first Teachers of the human race. They are universal Educators, and the fundamental principles they have laid down are the causes and factors of the advancement of nations. Forms and imitations which creep in afterward are not conducive to that progress. On the contrary, these are destroyers of human foundations established by the heavenly Educators. These are clouds which obscure the Sun of Reality. If you reflect upon the essential teachings of Jesus, you will realize that they are the light of the world. n.o.body can question their truth. They are the very source of life and the cause of happiness to the human race. The forms and superst.i.tions which appeared and obscured the light did not affect the reality of Christ. For example, Jesus Christ said, "Put up thy sword into the sheath." The meaning is that warfare is forbidden and abrogated; but consider the Christian wars which took place afterward.

Christian hostility and inquisition spared not even the learned; he who proclaimed the revolution of the earth was imprisoned; he who announced the new astronomical system was persecuted as a heretic; scholars and scientists became objects of fanatical hatred, and many were killed and tortured. How do these actions conform with the teachings of Jesus Christ, and what relation do they bear to His own example? For Christ declared, "Love your enemies, ... and pray for them which ... persecute you; that you may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." How can hatred, hostility and persecution be reconciled with Christ and His teachings?

Therefore, there is need of turning back to the original foundation. The fundamental principles of the Prophets are correct and true. The imitations and superst.i.tions which have crept in are at wide variance with the original precepts and commands. Baha'u'llah has revoiced and reestablished the quintessence of the teachings of all the Prophets, setting aside the accessories and purifying religion from human interpretation. He has written a book ent.i.tled the Hidden Words. The preface announces that it contains the essences of the words of the Prophets of the past, clothed in the garment of brevity, for the teaching and spiritual guidance of the people of the world. Read it that you may understand the true foundations of religion and reflect upon the inspiration of the Messengers of G.o.d. It is light upon light.

We must not look for truth in the deeds and actions of nations; we must investigate truth at its divine source and summon all mankind to unity in reality itself.