Talk at Home of Mr. and Mrs. Edward B. Kinney

29 May 1912

780 West End Avenue, New York

Notes by Howard MacNutt

The divine Manifestations have been iconoclastic in Their teachings, uprooting error, destroying false religious beliefs and summoning mankind anew to the fundamental oneness of God. All of Them have, likewise, proclaimed the oneness of the world of humanity. The essential teaching of Moses was the law of Sinai, the Ten Commandments. Christ renewed and again revealed the commands of the one God and precepts of human action. In Muḥammad, although the circle was wider, the intention of His teaching was likewise to uplift and unify humanity in the knowledge of the one God. In the Báb the circle was again very much enlarged, but the essential teaching was the same. The Books of Bahá’u’lláh number more than one hundred. Each one is an evident proof sufficient for mankind; each one from foundation to apex proclaims the essential unity of God and humanity, the love of God, the abolition of war and the divine standard of peace. Each one also inculcates divine morality, the manifestation of lordly graces — in every word a book of meanings. For the Word of God is collective wisdom, absolute knowledge and eternal truth.

Consider the statement recorded in the first chapter of the book of John: “In the beginning was the Word, and the Word was with God, and the Word was God.” This statement is brief but replete with the greatest meanings. Its applications are illimitable and beyond the power of books or words to contain and express. Heretofore the doctors of theology have not expounded it but have restricted it to Jesus as “the Word made flesh,” the separation of Jesus from God, the Father, and His descent upon the earth. In this way the individualized separation of the godhead came to be taught.

The essential oneness of Father, Son and Spirit has many meanings and constitutes the foundation of Christianity. Today we will merely give a synopsis of explanation. Why was Jesus the Word?

In the universe of creation all phenomenal beings are as letters. Letters in themselves are meaningless and express nothing of thought or ideal — as, for instance, a, b, etc. Likewise, all phenomenal beings are without independent meaning. But a word is composed of letters and has independent sense and meaning. Therefore, as Christ conveyed the perfect meaning of divine reality and embodied independent significance, He was the Word. He was as the station of reality compared to the station of metaphor. There is no intrinsic meaning in the leaves of a book, but the thought they convey leads you to reflect upon reality. The reality of Jesus was the perfect meaning, the Christhood in Him which in the Holy Books is symbolized as the Word.

“The Word was with God.” The Christhood means not the body of Jesus but the perfection of divine virtues manifest in Him. Therefore, it is written, “He is God.” This does not imply separation from God, even as it is not possible to separate the rays of the sun from the sun. The reality of Christ was the embodiment of divine virtues and attributes of God. For in Divinity there is no duality. All adjectives, nouns and pronouns in that court of sanctity are one; there is neither multiplicity nor division. The intention of this explanation is to show that the Words of God have innumerable significances and mysteries of meanings — each one a thousand and more.

The Tablets of Bahá’u’lláh are many. The precepts and teachings they contain are universal, covering every subject. He has revealed scientific explanations ranging throughout all the realms of human inquiry and investigation — astronomy, biology, medical science, etc. In the Kitáb-i-Íqán He has given expositions of the meanings of the Gospel and other heavenly Books. He wrote lengthy Tablets upon civilization, sociology and government. Every subject is considered. His Tablets are matchless in beauty and profundity. Even His enemies acknowledge the greatness of Bahá’u’lláh, saying He was the miracle of humanity. This was their confession although they did not believe in Him. He was eulogized by Christians, Jews, Zoroastrians and Muslims who denied His claim. They frequently said, “He is matchless, unique.” A Christian poet in the Orient wrote, “Do not believe him a manifestation of God, yet his miracles are as great as the sun.” Mírzá Abu’l-Faḍl has mentioned many poems of this kind, and there are numerous others. The testimony of His enemies witnessed that He was the “miracle of mankind,” that He “walked in a special pathway of knowledge” and was “peerless in personality.” His teachings are universal and the standard for human action. They are not merely theoretical and intended to remain in books. They are the principles of action. Results follow action. Mere theory is fruitless. Of what use is a book upon medicine if it is never taken from the library shelf? When practical activity has been manifested, the teachings of God have borne fruit.

The great and fundamental teachings of Bahá’u’lláh are the oneness of God and unity of mankind. This is the bond of union among Bahá’ís all over the world. They become united among themselves, then unite others. It is impossible to unite unless united. Christ said, “Ye are the salt of the earth; but if the salt has lost his savour, wherewith shall it be salted?” This proves there were dissensions and lack of unity among His followers. Hence His admonition to unity of action.

Now must we, likewise, bind ourselves together in the utmost unity, be kind and loving to each other, sacrificing all our possessions, our honor, yea, even our lives for each other. Then will it be proved that we have acted according to the teachings of God, that we have been real believers in the oneness of God and unity of mankind.

58

Talk at Theosophical Lodge

30 May 1912

Broadway and Seventy-ninth Street, New York

Notes by Howard MacNutt

I am greatly pleased with these expressions of kindly feeling and evidences of spiritual susceptibility. Tonight I am very happy in the realization that our aims and purposes are the same, our desires and longings are one. This is a reflection and evidence of the oneness of the world of humanity and the intention toward accomplishment of the Most Great Peace. Therefore, we are united in will and purpose. In the world of existence there are no greater questions than these. Oneness of the world of humanity ensures the glorification of man. International peace is the assurance of the welfare of all humankind. There are no greater motives and purposes in the human soul. As we are agreed upon them, the certainty of unity and concord between Bahá’ís and Theosophists is most hopeful. Their purposes are one, their desires one, and spiritual susceptibilities are common to both. Their attention is devoted to the divine Kingdom; they partake alike of its bounty.

Today the human world is in need of a great power by which these glorious principles and purposes may be executed. The cause of peace is a very great cause; it is the Cause of God, and all the forces of the world are opposed to it. Governments, for instance, consider militarism as the step to human progress, that division among men and nations is the cause of patriotism and honor, that if one nation attack and conquer another, gaining wealth, territory and glory thereby, this warfare and conquest, this bloodshed and cruelty are the cause of that victorious nation’s advancement and prosperity. This is an utter mistake. Compare the nations of the world to the members of a family. A family is a nation in miniature. Simply enlarge the circle of the household, and you have the nation. Enlarge the circle of nations, and you have all humanity. The conditions surrounding the family surround the nation. The happenings in the family are the happenings in the life of the nation. Would it add to the progress and advancement of a family if dissensions should arise among its members, all fighting, pillaging each other, jealous and revengeful of injury, seeking selfish advantage? Nay, this would be the cause of the effacement of progress and advancement. So it is in the great family of nations, for nations are but an aggregate of families. Therefore, as strife and dissension destroy a family and prevent its progress, so nations are destroyed and advancement hindered.

All the heavenly Books, divine Prophets, sages and philosophers agree that warfare is destructive to human development, and peace constructive. They agree that war and strife strike at the foundations of humanity. Therefore, a power is needed to prevent war and to proclaim and establish the oneness of humanity.

But knowledge of the need of this power is not sufficient. Realizing that wealth is desirable is not becoming wealthy. The admission that scientific attainment is praiseworthy does not confer scientific knowledge. Acknowledgment of the excellence of honor does not make a man honorable. Knowledge of human conditions and the needed remedy for them is not the cause of their betterment. To admit that health is good does not constitute health. A skilled physician is needed to remedy existing human conditions. As a physician is required to have complete knowledge of pathology, diagnosis, therapeutics and treatment, so this World Physician must be wise, skillful and capable before health will result. His mere knowledge is not health; it must be applied and the remedy carried out.

The attainment of any object is conditioned upon knowledge, volition and action. Unless these three conditions are forthcoming, there is no execution or accomplishment. In the erection of a house it is first necessary to know the ground, and design the house suitable for it; second, to obtain the means or funds necessary for the construction; third, actually to build it. Therefore, a power is needed to carry out and execute what is known and admitted to be the remedy for human conditions — namely, the unification of mankind. Furthermore, it is evident that this cannot be realized through material process and means. The accomplishment of this unification cannot be through racial power, for races are different and diverse in tendencies. It cannot be through patriotic power, for nationalities are unlike. Nor can it be effected through political power since the policies of governments and nations are various. That is to say, any effort toward unification through these material means would benefit one and injure another because of unequal and individual interests. Some may believe this great remedy can be found in dogmatic insistence upon imitations and interpretations. This would likewise be without foundation and result. Therefore, it is evident that no means but an ideal means, a spiritual power, divine bestowals and the breaths of the Holy Spirit will heal this world sickness of war, dissension and discord. Nothing else is possible; nothing can be conceived of. But through spiritual means and the divine power it is possible and practicable.

Consider history. What has brought unity to nations, morality to peoples and benefits to mankind? If we reflect upon it, we will find that establishing the divine religions has been the greatest means toward accomplishing the oneness of humanity. The foundation of divine reality in religion has done this, not imitations of ancestral religious forms. Imitations are opposed to each other and have ever been the cause of strife, enmity, jealousy and war. The divine religions are collective centers in which diverse standpoints may meet, agree and unify. They accomplish oneness of native lands, races and policies. For instance, Christ united various nations, brought peace to warring peoples and established the oneness of humankind. The conquering Greeks and Romans, the prejudiced Egyptians and Assyrians were all in a condition of strife, enmity and war, but Christ gathered these varied peoples together and removed the foundations of discord — not through racial, patriotic or political power, but through divine power, the power of the Holy Spirit. This was not otherwise possible. All other efforts of men and nations remain as mere mention in history, without accomplishment.

As this great result is contingent upon divine power and bestowals, where shall the world obtain that power? God is eternal and ancient — not a new God. His sovereignty is of old, not recent — not merely existent these five or six thousand years. This infinite universe is from everlasting. The sovereignty, power, names and attributes of God are eternal, ancient. His names presuppose creation and predicate His existence and will. We say God is Creator. This name Creator appears when we connote creation. We say God is the Provider. This name presupposes and proves the existence of the provided. God is Love. This name proves the existence of the beloved. In the same way God is Mercy, God is Justice, God is Life, etc. Therefore, as God is Creator, eternal and ancient, there were always creatures and subjects existing and provided for. There is no doubt that divine sovereignty is eternal. Sovereignty necessitates subjects, ministers, trustees and others subordinate to sovereignty. Could there be a king without country, subjects and armies? If we conceive of a time when there were no creatures, no servants, no subjects of divine lordship, we dethrone God and predicate a time when God was not. It would be as if He had been recently appointed and man had given these names to Him. The divine sovereignty is ancient, eternal. God from everlasting was Love, Justice, Power, Creator, Provider, the Omniscient, the Bountiful.

As the divine entity is eternal, the divine attributes are coexistent, coeternal. The divine bestowals are, therefore, without beginning, without end. God is infinite; the works of God are infinite; the bestowals of God are infinite. As His divinity is eternal, His lordship and perfections are without end. As the bounty of the Holy Spirit is eternal, we can never say that His bestowals terminate, else He terminates. If we think of the sun and then try to conceive of the cessation of the solar flame and heat, we have predicated the nonexistence of the sun. For separation of the sun from its rays and heat is inconceivable. Therefore, if we limit the bestowals of God, we limit the attributes of God and limit God.

Let us then trust in the bounty and bestowal of God. Let us be exhilarated with the divine breath, illumined and exalted by the heavenly glad tidings. God has ever dealt with man in mercy and kindness. He Who conferred the divine spirit in former times is abundantly able and capable at all times and periods to grant the same bestowals. Therefore, let us be hopeful. The God Who gave to the world formerly will do so now and in the future. God Who breathed the breath of the Holy Spirit upon His servants will breathe it upon them now and hereafter. There is no cessation to His bounty. The Divine Spirit is penetrating from eternity to eternity, for it is the bounty of God, and the bounty of God is eternal. Can you conceive of limitation of the divine power in atomic verities or cessation of the divine bounty in existing organisms? Could you conceive the power now manifest in this glass in cohesion of its atoms becoming nonexistent? The energy by which the water of the sea is constituted failing to exert itself and the sea disappearing? A shower of rain today and no more showers afterward? The effulgence of the sun terminated and no more light or heat?

When we observe that in the kingdom of minerals the divine bounties are continuous, how much more shall we expect and realize in the divine spiritual Kingdom! How much greater the radiation of the lights of God and the bounty of everlasting life upon the soul of man! As the body of the universe is continuous, indestructible, the bounties and bestowals of the divine spirit are everlasting.

I praise God that I am privileged to be present in this revered assembly which is quickened with spiritual susceptibilities and heavenly attraction — its members investigating reality, their utmost hope the establishment of international peace and their greatest purpose service to the world of humanity.

When we observe the world of created phenomena, we discover that each atom of the atoms of substance is moving through the various degrees and kingdoms of organic life. For instance, consider the ethereal element which is penetrating and traveling through all the contingent realities. When there is vibration or movement in the ethereal element, the eye is affected by that vibration and beholds what is known as light.

In the same manner the bestowals of God are moving and circulating throughout all created things. This illimitable divine bounty has no beginning and will have no ending. It is moving, circulating and becomes effective wherever capacity is developed to receive it. In every station there is a specialized capacity. Therefore, we must be hopeful that through the bounty and favor of God this spirit of life infusing all created beings shall quicken humanity, and from its bestowals the human world shall become a divine world, this earthly kingdom become the mirror of the realm of Divinity, the virtues and perfections of the world of humanity become unveiled and the image and likeness of God be reflected from this temple.

I am most grateful to the president of this society and express my most respectful greetings to him. It is my hope that all of you may be assisted in attaining the good pleasure of God. The spiritual susceptibility of those present has made me very happy, and I beg of God assistance and confirmation for all.

59

Talk at Town Hall

31 May 1912

Fanwood, New Jersey

From Persian Notes

The material world is subject to change and transformation. The Cause of the Kingdom is eternal; therefore, it is the most important. But, alas, day by day the power of the Kingdom in human hearts is weakened, and material forces gain the ascendancy. The divine signs are becoming less and less, and human evidences grow stronger. They have reached such a degree that materialists are advancing and aggressive while divine forces are waning and vanishing. Irreligion has conquered religion. The cause of the chaotic condition lies in the differences among the religions and finds its origin in the animosity and hatred existing between sects and denominations. The materialists have availed themselves of this dissension amongst the religions and are constantly attacking them, intending to uproot the tree of divine planting. Owing to strife and contention among themselves, the religions are being weakened and vanquished. If a commander is at variance with his army in the execution of military tactics, there is no doubt he will be defeated by the enemy. Today the religions are at variance; enmity, strife and recrimination prevail among them; they refuse to associate; nay, rather, if necessary they shed each other’s blood. Read history and record to see what dreadful events have happened in the name of religion. For instance, the Hebrew prophets were sent to announce Christ, but unfortunately the Talmud and its superstitions veiled Him so completely that they crucified their promised Messiah. Had they renounced the talmudic traditions and investigated the reality of the religion of Moses, they would have become believers in Christ. Blind adherence to forms and imitations of ancestral beliefs deprived them of their messianic bounty. They were not refreshed by the downpouring rain of mercy, nor were they illumined by the rays of the Sun of Truth.

Imitation destroys the foundation of religion, extinguishes the spirituality of the human world, transforms heavenly illumination into darkness and deprives man of the knowledge of God. It is the cause of the victory of materialism and infidelity over religion; it is the denial of Divinity and the law of revelation; it refuses Prophethood and rejects the Kingdom of God. When materialists subject imitations to the intellectual analysis of reason, they find them to be mere superstitions; therefore, they deny religion. For instance, the Jews have ideas as to the purity and impurity of religion, but when you subject these ideas to scientific scrutiny, they are found to be without foundation.

Is it impossible for us to receive the infinite bounties of God? Is it impossible to attain the virtues of the spiritual world because we are not living in the time of Moses, the period of the prophets or the era of Christ? Those were spiritual cycles. Can we not develop spiritually because we are far from them and are living in a materialistic age? The God of Moses and Jesus is able to bestow the same favors, nay, greater favors upon His people in this day. For example, in past ages He bestowed reason, intelligence and understanding upon His servants. Can we say He is not able to confer His bounties in this century? Would it be just if He sent Moses for the guidance of past nations and entirely neglected those living now? Could it be possible that this present period has been deprived of divine bounties while past ages of tyranny and barbarism received an inexhaustible portion of them? The same merciful God Who bestowed His favors in the past has opened the doors of His Kingdom to us. The rays of His sun are shining; the breath of the Holy Spirit is quickening. That omniscient God still assists and confirms us, illumines our hearts, gladdens our souls and perfumes our nostrils with the fragrances of holiness. Divine wisdom and providence have encircled all and spread the heavenly table before us. We must take a bountiful share of this generous favor.

The work of the shepherd is to bring together the scattered sheep. If he disperses the united flock, he is not the shepherd. As the Prophets fulfilled Their mission in this respect, They are the true Shepherds. When Moses appeared, the Israelitish people were disorganized. Enmity and discord increased their disunion. With divine power He assembled and united this scattered flock, placed within their hearts the pearl of love, freed them from captivity and led them out of Egypt into the Holy Land. They made wonderful progress in sciences and arts. Bonds of social and national strength cemented them. Their progress in human virtues was so rapid and wonderful that they rose to the zenith of the Solomonic sovereignty. Could it be said that Moses was not a real Shepherd and that He did not gather these scattered people together?

Christ was a real Shepherd. At the time of His manifestation, the Greeks, Romans, Assyrians and Egyptians were like so many scattered flocks. Christ breathed upon them the spirit of unity and harmonized them.

Therefore, it is evident that the Prophets of God have come to unite the children of men and not to disperse them, to establish the law of love and not enmity. Consequently, we must lay aside all prejudice — whether it be religious, racial, political or patriotic; we must become the cause of the unification of the human race. Strive for universal peace, seek the means of love, and destroy the basis of disagreement so that this material world may become divine, the world of matter become the realm of the Kingdom and humanity attain to the world of perfection.

60

Talk at Church of the Ascension

2 June 1912

Fifth Avenue and Tenth Street, New York

Notes by Esther Foster

In the terminology of the Holy Books the church has been called the house of the covenant for the reason that the church is a place where people of different thoughts and divergent tendencies — where all races and nations — may come together in a covenant of permanent fellowship. In the temple of the Lord, in the house of God, man must be submissive to God. He must enter into a covenant with his Lord in order that he shall obey the divine commands and become unified with his fellowman. He must not consider divergence of races nor difference of nationalities; he must not view variation in denomination and creed, nor should he take into account the differing degrees of thoughts; nay, rather, he should look upon all as mankind and realize that all must become united and agreed. He must recognize all as one family, one race, one native land; he must see all as the servants of one God, dwelling beneath the shelter of His mercy. The purport of this is that the church is a collective center. Temples are symbols of the reality and divinity of God — the collective center of mankind. Consider how within a temple every race and people is seen and represented — all in the presence of the Lord, covenanting together in a covenant of love and fellowship, all offering the same melody, prayer and supplication to God. Therefore, it is evident that the church is a collective center for mankind. For this reason there have been churches and temples in all the divine religions; but the real Collective Centers are the Manifestations of God, of Whom the church or temple is a symbol and expression. That is to say, the Manifestation of God is the real divine temple and Collective Center of which the outer church is but a symbol.

Recall the statement of Jesus Christ in the Gospel. Addressing Peter, He said, “Thou art Peter, and upon this rock I will build my church.” It is evident, therefore, that the church of God is the law of God and that the actual edifice is but one symbol thereof. For the law of God is a collective center which unites various peoples, native lands, tongues and opinions. All find shelter in its protection and become attracted by it. For example, Moses and the Mosaic law were the unifying center for the scattered sheep of Israel. He united these wandering flocks, brought them under control of divine law, educated and unified them, caused them to agree and uplifted them to a superlative degree of development. At a time when they were debased, they became glorified; ignorant, they were made knowing; in the bonds of captivity, they were given freedom; in short, they were unified. Day by day they advanced until they attained the highest degree of progress witnessed in that age. We prove, therefore, that the Manifestation of God and the law of God accomplish unity.

It is self-evident that humanity is at variance. Human tastes differ; thoughts, native lands, races and tongues are many. The need of a collective center by which these differences may be counterbalanced and the people of the world be unified is obvious. Consider how nothing but a spiritual power can bring about this unification, for material conditions and mental aspects are so widely different that agreement and unity are not possible through outer means. It is possible, however, for all to become unified through one spirit, just as all may receive light from one sun. Therefore, assisted by the collective and divine center which is the law of God and the reality of His Manifestation, we can overcome these conditions until they pass away entirely and the races advance.

Consider the time of Christ. Peoples, races and governments were many; religions, sects and denominations were various; but when Christ appeared, the Messianic reality proved to be the collective center which unified them beneath the same tabernacle of agreement. Reflect upon this. Could Jesus Christ have united these divergent factors or brought about such results through political power? Was this unity and agreement possible through material forces? It is evident that it was not; nay, rather, these various peoples were brought together through a divine power, through the breaths of the Holy Spirit. They were blended and quickened by the infusion of a new life. The spirituality of Christ overcame their difficulties so that their disagreements passed away completely. In this way these divergent peoples were unified and became welded in a bond of love which alone can unite hearts. Therefore, it is shown that the divine Manifestations, the holy Mouthpieces of God, are the Collective Centers of God. These heavenly Messengers are the real Shepherds of humanity, for whenever They appear in the world They unite the scattered sheep. The Collective Center has always appeared in the Orient. Abraham, Moses, Jesus Christ, Muḥammad were Collective Centers of Their day and time, and all arose in the East. Today Bahá’u’lláh is the Collective Center of unity for all mankind, and the splendor of His light has likewise dawned from the East. He founded the oneness of humanity in Persia. He established harmony and agreement among the various peoples of religious beliefs, denominations, sects and cults by freeing them from the fetters of past imitations and superstitions, leading them to the very foundation of the divine religions. From this foundation shines forth the radiance of spirituality, which is unity, the love of God, the knowledge of God, praiseworthy morals and the virtues of the human world. Bahá’u’lláh renewed these principles, just as the coming of spring refreshes the earth and confers new life upon all phenomenal beings. For the freshness of the former springtimes had waned, the vivification had ceased, the life-giving breezes were no longer wafting their fragrances, winter and the season of darkness had come. Bahá’u’lláh came to renew the life of the world with this new and divine springtime, which has pitched its tent in the countries of the Orient in the utmost power and glory. It has refreshed the world of the Orient, and there is no doubt that if the world of the Occident should abandon dogmas of the past, turn away from empty imitations and superstitions, investigate the reality of the divine religions, holding fast to the example of Jesus Christ, acting in accordance with the teachings of God and becoming unified with the Orient, an eternal happiness and felicity would be attained.

In the western world material civilization has attained the highest point of development, but divine civilization was founded in the land of the East. The East must acquire material civilization from the West, and the West must receive spiritual civilization from the East. This will establish a mutual bond. When these two come together, the world of humanity will present a glorious aspect, and extraordinary progress will be achieved. This is clear and evident; no proof is needed. The degree of material civilization in the Occident cannot be denied; nor can anyone fail to confirm the spiritual civilization of the Orient, for all the divine foundations of human uplift have appeared in the East. This, likewise, is clear and evident. Therefore, you must assist the East in order that it may attain material progress. The East must, likewise, promulgate the principles of spiritual civilization in the western world. By this commingling and union the human race will attain the highest degree of prosperity and development. Material civilization alone is not sufficient and will not prove productive. The physical happiness of material conditions was allotted to the animal. Consider how the animal has attained the fullest degree of physical felicity. A bird perches upon the loftiest branch and builds there its nest with consummate beauty and skill. All the grains and seeds of the meadows are its wealth and food; all the fresh water of mountain springs and rivers of the plain are for its enjoyment. Truly, this is the acme of material happiness, to which even a human creature cannot attain. This is the honor of the animal kingdom. But the honor of the human kingdom is the attainment of spiritual happiness in the human world, the acquisition of the knowledge and love of God. The honor allotted to man is the acquisition of the supreme virtues of the human world. This is his real happiness and felicity. But if material happiness and spiritual felicity be conjoined, it will be “delight upon delight,” as the Arabs say. We pray that God will unite the East and the West in order that these two civilizations may be exchanged and mutually enjoyed. I am sure it will come to pass, for this is the radiant century. This is an age for the outpouring of divine mercy upon the exigency of this new century — the unity of the East and the West. It will surely be accomplished.

Question: What is the status of woman in the Orient?

Answer: The status of woman in former times was exceedingly deplorable, for it was the belief of the Orient that it was best for woman to be ignorant. It was considered preferable that she should not know reading or writing in order that she might not be informed of events in the world. Woman was considered to be created for rearing children and attending to the duties of the household. If she pursued educational courses, it was deemed contrary to chastity; hence women were made prisoners of the household. The houses did not even have windows opening upon the outside world. Bahá’u’lláh destroyed these ideas and proclaimed the equality of man and woman. He made woman respected by commanding that all women be educated, that there be no difference in the education of the two sexes and that man and woman share the same rights. In the estimation of God there is no distinction of sex. One whose thought is pure, whose education is superior, whose scientific attainments are greater, whose deeds of philanthropy excel, be that one man or woman, white or colored, is entitled to full rights and recognition; there is no differentiation whatsoever. Therefore, the status of women in the East has undergone change. At present they attend schools and colleges, pursue the ordinary curriculum and day by day are becoming indispensable to men and equal to them. This is the present condition of womankind in Persia.

Question: What relation do you sustain to the founder of your belief? Are you his successor in the same manner as the Pope of Rome?

Answer: I am the servant of Bahá’u’lláh, the Founder; and in this I glory. No honor do I consider greater than this, and it is my hope that I may be confirmed in servitude to Bahá’u’lláh. This is my station.

Question: Is it not a fact that universal peace cannot be accomplished until there is political democracy in all the countries of the world?

Answer: It is very evident that in the future there shall be no centralization in the countries of the world, be they constitutional in government, republican or democratic in form. The United States may be held up as the example of future government — that is to say, each province will be independent in itself, but there will be federal union protecting the interests of the various independent states. It may not be a republican or a democratic form. To cast aside centralization which promotes despotism is the exigency of the time. This will be productive of international peace. Another fact of equal importance in bringing about international peace is woman’s suffrage. That is to say, when perfect equality shall be established between men and women, peace may be realized for the simple reason that womankind in general will never favor warfare. Women will not be willing to allow those whom they have so tenderly cared for to go to the battlefield. When they shall have a vote, they will oppose any cause of warfare. Another factor which will bring about universal peace is the linking together of the Orient and the Occident.

Question: What is your belief about reincarnation?

Answer: The subject of reincarnation has two aspects. One is that which the Hindustani people believe, and even that is subdivided into two: reincarnation and metempsychosis. According to one belief the soul goes and then returns in certain reincarnations; therefore, they say that a sick person is sick because of actions in a previous incarnation and that this is retribution. The other school of Hinduism believes that man sometimes appears as an animal — a donkey, for instance — and that this is retribution for past acts. I am referring to the beliefs in that country, the beliefs of the schools. There is a reincarnation of the prophetic mission. Jesus Christ, speaking of John the Baptist, declared he was Elias. When John the Baptist was questioned, “Art thou Elias?” he said, “I am not.” These two statements are apparently contradictory, but in reality they do not contradict. The light is one light. The light which illumined this lamp last night is illuminating it tonight. This does not mean that the identical rays of light have reappeared but the virtues of illumination. The light which revealed itself through the glass reveals itself again so that we can say the light of this evening is the light of last evening relighted. This is as regards its virtues and not as regards its former identity. This is our view of reincarnation. We believe in that which Jesus Christ and all the Prophets have believed. For example, the Báb states, “I am the return of all the Prophets.” This is significant of the oneness of the prophetic virtues, the oneness of power, the oneness of bestowal, the oneness of radiation, the oneness of expression, the oneness of revelation.

Question: What is the attitude of your belief toward the family?

Answer: According to the teachings of Bahá’u’lláh the family, being a human unit, must be educated according to the rules of sanctity. All the virtues must be taught the family. The integrity of the family bond must be constantly considered, and the rights of the individual members must not be transgressed. The rights of the son, the father, the mother — none of them must be transgressed, none of them must be arbitrary. Just as the son has certain obligations to his father, the father, likewise, has certain obligations to his son. The mother, the sister and other members of the household have their certain prerogatives. All these rights and prerogatives must be conserved, yet the unity of the family must be sustained. The injury of one shall be considered the injury of all; the comfort of each, the comfort of all; the honor of one, the honor of all.

Question: What is the relation of the Bahá’í teaching to the ancient Zoroastrian religion?

Answer: The religions of God have the same foundation, but the dogmas appearing later have differed. Each of the divine religions has two aspects. The first is essential. It concerns morality and development of the virtues of the human world. This aspect is common to all. It is fundamental; it is one; there is no difference, no variation in it. As regards the inculcation of morality and the development of human virtues, there is no difference whatsoever between the teachings of Zoroaster, Jesus and Bahá’u’lláh. In this they agree; they are one. The second aspect of the divine religions is nonessential. It concerns human needs and undergoes change in every cycle according to the exigency of the time. For example, in the time of Moses divorce was conformable to the needs and conditions; Moses, therefore, established it. But in the time of Christ, divorces were numerous and the cause of corruption; as they were not suitable for the time, he made divorce unlawful and likewise changed other laws. These are needs and conditions which have to do with the conduct of society; therefore, they undergo change according to the exigency of the time. Moses dwelt in the desert. As there were no penitentiaries, no means of restitution in the desert and wilderness, the laws of God were an eye for an eye, a tooth for a tooth. Could this be carried out now? If a man destroys another man’s eye, are you willing to destroy the eye of the offender? If a man’s teeth are broken or his ear cut off, will you demand a corresponding mutilation of his assailant? This would not be conformable to conditions of humanity at the present time. If a man steals, shall his hand be cut off? This punishment was just and right in the law of Moses, but it was applicable to the desert, where there were no prisons and reformatory institutions of later and higher forms of government. Today you have government and organization, a police system, a judge and trial by jury. The punishment and penalty is now different. Therefore, the nonessentials which deal with details of community are changed according to the exigency of the time and conditions. But the essential foundation of the teachings of Moses, Zoroaster, Jesus and Bahá’u’lláh is identical, is one; there is no difference whatsoever.

Question: Is peace a greater word than love?

Answer: No! Love is greater than peace, for peace is founded upon love. Love is the objective point of peace, and peace is an outcome of love. Until love is attained, peace cannot be; but there is a so-called peace without love. The love which is from God is the fundamental. This love is the object of all human attainment, the radiance of heaven, the light of man.

Question: Will you state the tenets of your faith?

Answer: First, investigate reality. Man must leave imitation and seek reality. The contemporaneous religious beliefs differ because of their allegiance to dogma. It is necessary, therefore, to abandon imitations and seek their fundamental reality.

Second, the oneness of humanity. All human creatures are the servants of God. All are submerged in the sea of His mercy. The Creator of all is one God; the Provider, the Giver, the Protector of all is one God. He is kind to all; why should we be unkind? All live beneath the shadow of His love; why should we hate each other? There are certain people who are ignorant; they must be educated. Some are like children; they must be trained and educated until they reach maturity. Others are sickly, intellectually ill, spiritually ill; they must be treated and healed. But all are the servants of God.

Third, religion must be conducive to love of all, the cause of fellowship, unity and light. If it be the cause of enmity, bloodshed and hatred, its nonbeing is better than its being, its nonexistence better than its existence. Religion and science conform and agree. If a question of religion violates reason and does not agree with science, it is imagination and not worthy of credence.

Fourth, equality between men and women. In all degrees they are equal. The readjustment of the economic laws for the livelihood of man must be effected in order that all humanity may live in the greatest happiness according to their respective degrees.

Fifth, spiritual brotherhood. All mankind must attain to spiritual fraternity — that is to say, fraternity in the Holy Spirit — for patriotic, racial and political fraternity are of no avail. Their results are meager; but divine fraternity, spiritual fraternity, is the cause of unity and amity among mankind. As heretofore material civilization has been extended, the divine civilization must now be promulgated. Until the two agree, real happiness among mankind will be unknown. By mere intellectual development and power of reason, man cannot attain to his fullest degree — that is to say, by means of intellect alone he cannot accomplish the progress effected by religion. For the philosophers of the past strove in vain to revivify the world of mankind through the intellectual faculty. The most of which they were capable was educating themselves and a limited number of disciples; they themselves have confessed failure. Therefore, the world of humanity must be confirmed by the breath of the Holy Spirit in order to receive universal education. Through the infusion of divine power all nations and peoples become quickened, and universal happiness is possible.

These are some of the principles of the Bahá’ís.

Question: Will women or men aid this new religion most? Which will be more capable?

Answer: In Persia the men have aided it more, but in the West perchance the women. In the West women evidently have precedence in religion, but in the East men surpass the women.

Question: What will be the food of the united people?

Answer: As humanity progresses, meat will be used less and less, for the teeth of man are not carnivorous. For example, the lion is endowed with carnivorous teeth, which are intended for meat, and if meat be not found, the lion starves. The lion cannot graze; its teeth are of different shape. The digestive system of the lion is such that it cannot receive nourishment save through meat. The eagle has a crooked beak, the lower part shorter than the upper. It cannot pick up grain; it cannot graze; therefore, it is compelled to partake of meat. The domestic animals have herbivorous teeth formed to cut grass, which is their fodder. The human teeth, the molars, are formed to grind grain. The front teeth, the incisors, are for fruits, etc. It is, therefore, quite apparent according to the implements for eating that man’s food is intended to be grain and not meat. When mankind is more fully developed, the eating of meat will gradually cease.

61

Talk at 309 West Seventy-eighth Street, New York

8 June 1912

Notes by John G. Grundy

The body politic today is greatly in need of a physician. It is similar to a human body afflicted with severe ailments. A doctor diagnoses the case and prescribes treatment. He does not prescribe, however, until he has made the diagnosis. The disease which afflicts the body politic is lack of love and absence of altruism. In the hearts of men no real love is found, and the condition is such that, unless their susceptibilities are quickened by some power so that unity, love and accord may develop within them, there can be no healing, no agreement among mankind. Love and unity are the needs of the body politic today. Without these there can be no progress or prosperity attained. Therefore, the friends of God must adhere to the power which will create this love and unity in the hearts of the sons of men. Science cannot cure the illness of the body politic. Science cannot create amity and fellowship in human hearts. Neither can patriotism nor racial allegiance effect a remedy. It must be accomplished solely through the divine bounties and spiritual bestowals which have descended from God in this day for that purpose. This is an exigency of the times, and the divine remedy has been provided. The spiritual teachings of the religion of God can alone create this love, unity and accord in human hearts.

Therefore, hold to these heavenly agencies which God has provided so that through the love of God this soul-bond may be established, this heart-attachment realized and the light of the reality of unity be reflected from you throughout the universe. If we do not hold fast to these divine agencies and means, no result will be possible. Let us pray to God that He will exhilarate our spirits so we may behold the descent of His bounties, illumine our eyes to witness His great guidance and attune our ears to enjoy the celestial melodies of the heavenly Word. This is our greatest hope. This is our ultimate purpose.

TALKS ‘ABDU’L-BAHÁ DELIVERED IN PHILADELPHIA

62

Talk at Unitarian Church

9 June 1912

Fifteenth Street and Girard Avenue, Philadelphia, Pennsylvania

Notes by Edna McKinney

I have come from distant countries of the Orient where the lights of heaven have ever shone forth, from regions where the Manifestations of God have appeared and the radiance and power of God have been revealed to mankind. The purpose and intention of my visit is that, perchance, a bond of unity and agreement may be established between the East and West, that divine love may encompass all nations, divine radiance enlighten both continents and the bounties of the Holy Spirit revivify the body of the world. Therefore, I supplicate the threshold of God that the Orient and Occident may become as one, that the various peoples and religions be unified and souls be blended as the waves of one sea. May they become as trees, flowers and roses which adorn and beautify the same garden.

The realm of Divinity is an indivisible oneness, wholly sanctified above human comprehension; for intellectual knowledge of creation is finite, whereas comprehension of Divinity is infinite. How can the finite comprehend the infinite? We are utter poverty, whereas the reality of Divinity is absolute wealth. How can utter poverty understand absolute wealth? We are utter weakness, whereas the reality of Divinity is absolute power. Utter weakness can never attain nor apprehend absolute power. The phenomenal beings, which are captives of limitations, are ever subject to transformation and change in condition. How can such phenomenal beings ever grasp the heavenly, eternal, unchanging reality? Assuredly this is an absolute impossibility, for when we study the creational world, we see that the difference of degree is a barrier to such knowing. An inferior degree can never comprehend a higher degree or kingdom. The mineral, no matter how far it may advance, can never attain knowledge of the vegetable. No matter how the plant or vegetable may progress, it cannot perceive the reality of the animal kingdom — in other words, it cannot grasp a world of life that is endowed with the power of the senses. The animal may develop a wonderful degree of intelligence, but it can never attain the powers of ideation and conscious reflection which belong to man. It is evident, therefore, that difference in degree is ever an obstacle to comprehension of the higher by the lower, the superior by the inferior. This flower, so beautiful, fresh, fragrant and delicately scented, although it may have attained perfection in its own kingdom, nevertheless cannot comprehend the human reality, cannot possess sight and hearing; therefore, it exists unaware of the world of man, although man and itself are both accidental or conditional beings. The difference is difference of degree. The limitation of an inferior degree is the barrier to comprehension.

This being so, how can the human reality, which is limited, comprehend the eternal, unmanifest Creator? How can man comprehend the omniscient, omnipresent Lord? Undoubtedly, he cannot, for whatever comes within the grasp of human mind is man’s limited conception, whereas the divine Kingdom is unlimited, infinite. But although the reality of Divinity is sanctified beyond the comprehension of its creatures, it has bestowed its bounties upon all kingdoms of the phenomenal world, and evidences of spiritual manifestation are witnessed throughout the realms of contingent existence. The lights of God illumine the world of man, even as the effulgences of the sun shine gloriously upon the material creation. The Sun of Reality is one; its bestowal is one; its heat is one; its rays are one; it shines upon all the phenomenal world, but the capacity for comprehending it differs according to the kingdoms, each kingdom receiving the light and bounty of the eternal Sun according to its capacity. The black stone receives the light of the material sun; the trees and animals likewise are recipients of it. All exist and are developed by that one bounty. The perfect soul of man — that is to say, the perfect individual — is like a mirror wherein the Sun of Reality is reflected. The perfections, the image and light of that Sun have been revealed in the mirror; its heat and illumination are manifest therein, for that pure soul is a perfect expression of the Sun.

These mirrors are the Messengers of God Who tell the story of Divinity, just as the material mirror reflects the light and disc of the outer sun in the skies. In this way the image and effulgence of the Sun of Reality appear in the mirrors of the Manifestations of God. This is what Jesus Christ meant when He declared, “the father is in the son,” the purpose being that the reality of that eternal Sun had become reflected in its glory in Christ Himself. It does not signify that the Sun of Reality had descended from its place in heaven or that its essential being had effected an entrance into the mirror, for there is neither entrance nor exit for the reality of Divinity; there is no ingress or egress; it is sanctified above all things and ever occupies its own holy station. Changes and transformations are not applicable to that eternal reality. Transformation from condition to condition is the attribute of contingent realities.

At a time when warfare and strife prevailed among nations, when enmity and hatred separated sects and denominations and human differences were very great, Bahá’u’lláh appeared upon the horizon of the East, proclaiming the oneness of God and the unity of the world of humanity. He promulgated the teaching that all mankind are the servants of one God; that all have come into being through the bestowal of the one Creator; that God is kind to all, nurtures, rears and protects all, provides for all and extends His love and mercy to all races and people. Inasmuch as God is loving, why should we be unjust and unkind? As God manifests loyalty and mercy, why should we show forth enmity and hatred? Surely the divine policy is more perfect than human plan and theory; for no matter how wise and sagacious man may become, he can never attain a policy that is superior to the policy of God. Therefore, we must emulate the attitude of God, love all people, be just and kind to every human creature. We must consider all as the leaves, branches and fruit of one tree, children of one household; for all are the progeny of Adam. We are waves of one sea, grass of the same meadow, stars in the same heaven; and we find shelter in the universal divine Protector. If one be sick, he must be treated; the ignorant must be educated; the sleeping must be awakened; the dead must be quickened with life. These were principles of the teachings of Bahá’u’lláh.

In proclaiming the oneness of mankind He taught that men and women are equal in the sight of God and that there is no distinction to be made between them. The only difference between them now is due to lack of education and training. If woman is given equal opportunity of education, distinction and estimate of inferiority will disappear. The world of humanity has two wings, as it were: One is the female; the other is the male. If one wing be defective, the strong perfect wing will not be capable of flight. The world of humanity has two hands. If one be imperfect, the capable hand is restricted and unable to perform its duties. God is the Creator of mankind. He has endowed both sexes with perfections and intelligence, given them physical members and organs of sense, without differentiation or distinction as to superiority; therefore, why should woman be considered inferior? This is not according to the plan and justice of God. He has created them equal; in His estimate there is no question of sex. The one whose heart is purest, whose deeds are most perfect, is acceptable to God, male or female. Often in history women have been the pride of humanity — for example, Mary, the mother of Jesus. She was the glory of mankind. Mary Magdalene, Ásíyih, daughter of Pharaoh, Sarah, wife of Abraham, and innumerable others have glorified the human race by their excellences. In this day there are women among the Bahá’ís who far outshine men. They are wise, talented, well-informed, progressive, most intelligent and the light of men. They surpass men in courage. When they speak in meetings, the men listen with great respect. Furthermore, the education of women is of greater importance than the education of men, for they are the mothers of the race, and mothers rear the children. The first teachers of children are the mothers. Therefore, they must be capably trained in order to educate both sons and daughters. There are many provisions in the words of Bahá’u’lláh in regard to this.

He promulgated the adoption of the same course of education for man and woman. Daughters and sons must follow the same curriculum of study, thereby promoting unity of the sexes. When all mankind shall receive the same opportunity of education and the equality of men and women be realized, the foundations of war will be utterly destroyed. Without equality this will be impossible because all differences and distinction are conducive to discord and strife. Equality between men and women is conducive to the abolition of warfare for the reason that women will never be willing to sanction it. Mothers will not give their sons as sacrifices upon the battlefield after twenty years of anxiety and loving devotion in rearing them from infancy, no matter what cause they are called upon to defend. There is no doubt that when women obtain equality of rights, war will entirely cease among mankind.

Bahá’u’lláh promulgated the fundamental oneness of religion. He taught that reality is one and not multiple, that it underlies all divine precepts and that the foundations of the religions are, therefore, the same. Certain forms and imitations have gradually arisen. As these vary, they cause differences among religionists. If we set aside these imitations and seek the fundamental reality underlying our beliefs, we reach a basis of agreement because it is one and not multiple.

Among other principles of Bahá’u’lláh’s teachings was the harmony of science and religion. Religion must stand the analysis of reason. It must agree with scientific fact and proof so that science will sanction religion and religion fortify science. Both are indissolubly welded and joined in reality. If statements and teachings of religion are found to be unreasonable and contrary to science, they are outcomes of superstition and imagination. Innumerable doctrines and beliefs of this character have arisen in the past ages. Consider the superstitions and mythology of the Romans, Greeks and Egyptians; all were contrary to religion and science. It is now evident that the beliefs of these nations were superstitions, but in those times they held to them most tenaciously. For example, one of the many Egyptian idols was to those people an authenticated miracle, whereas in reality it was a piece of stone. As science could not sanction the miraculous origin and nature of a piece of rock, the belief in it must have been superstition. It is now evident that it was superstition. Therefore, we must cast aside such beliefs and investigate reality. That which is found to be real and conformable to reason must be accepted, and whatever science and reason cannot support must be rejected as imitation and not reality. Then differences of belief will disappear. All will become as one family, one people, and the same susceptibility to the divine bounty and education will be witnessed among mankind.

O Thou forgiving Lord! Thou art the shelter of all these Thy servants. Thou knowest the secrets and art aware of all things. We are all helpless, and Thou art the Mighty, the Omnipotent. We are all sinners, and Thou art the Forgiver of sins, the Merciful, the Compassionate. O Lord! Look not at our shortcomings. Deal with us according to Thy grace and bounty. Our shortcomings are many, but the ocean of Thy forgiveness is boundless. Our weakness is grievous, but the evidences of Thine aid and assistance are clear. Therefore, confirm and strengthen us. Enable us to do that which is worthy of Thy holy Threshold. Illumine our hearts, grant us discerning eyes and attentive ears. Resuscitate the dead and heal the sick. Bestow wealth upon the poor and give peace and security to the fearful. Accept us in Thy kingdom and illumine us with the light of guidance. Thou art the Powerful and the Omnipotent. Thou art the Generous. Thou art the Clement. Thou art the Kind.

63

Talk at Baptist Temple

9 June 1912

Broad and Berks Streets, Philadelphia, Pennsylvania

Notes by Edna McKinney

I am greatly pleased to be present this evening. Truly this is a spiritual gathering. I perceive the fragrances of the heavenly Kingdom among you — devotion to God, sincere intention and spiritual love. Glad tidings!

From the time of the creation of Adam to this day there have been two pathways in the world of humanity: one the natural or materialistic, the other the religious or spiritual. The pathway of nature is the pathway of the animal realm. The animal acts in accordance with the requirements of nature, follows its own instincts and desires. Whatever its impulses and proclivities may be, it has the liberty to gratify them; yet it is a captive of nature. It cannot deviate in the least degree from the road nature has established. It is utterly lacking spiritual susceptibilities, ignorant of divine religion and without knowledge of the Kingdom of God. The animal possesses no power of ideation or conscious intelligence; it is a captive of the senses and deprived of that which lies beyond them. It is subject to what the eye sees, the ear hears, the nostrils sense, the taste detects and touch reveals. These sensations are acceptable and sufficient for the animal. But that which is beyond the range of the senses, that realm of phenomena through which the conscious pathway to the Kingdom of God leads, the world of spiritual susceptibilities and divine religion — of these the animal is completely unaware, for in its highest station it is a captive of nature.

One of the strangest things witnessed is that the materialists of today are proud of their natural instincts and bondage. They state that nothing is entitled to belief and acceptance except that which is sensible or tangible. By their own statements they are captives of nature, unconscious of the spiritual world, uninformed of the divine Kingdom and unaware of heavenly bestowals. If this be a virtue, the animal has attained it to a superlative degree, for the animal is absolutely ignorant of the realm of spirit and out of touch with the inner world of conscious realization. The animal would agree with the materialist in denying the existence of that which transcends the senses. If we admit that being limited to the plane of the senses is a virtue, the animal is indeed more virtuous than man, for it is entirely bereft of that which lies beyond, absolutely oblivious of the Kingdom of God and its traces, whereas God has deposited within the human creature an illimitable power by which he can rule the world of nature.

Consider how all other phenomenal existence and beings are captives of nature. The sun, that colossal center of our solar system, the giant stars and planets, the towering mountains, the earth itself and its kingdoms of life lower than the human — all are captives of nature except man. No other created thing can deviate in the slightest degree from obedience to natural law. The sun in its glory and greatness millions of miles away is held prisoner in its orbit of universal revolution, captive of universal natural control. Man is the ruler of nature. According to natural law and limitation he should remain upon the earth, but behold how he violates this command and soars above the mountains in airplanes. He sails in ships upon the surface of the ocean and dives into its depths in submarines. Man makes nature his servant; he harnesses the mighty energy of electricity, for instance, and imprisons it in a small lamp for his uses and convenience. He speaks from the East to the West through a wire. He is able to store and preserve his voice in a phonograph. Though he is a dweller upon earth, he penetrates the mysteries of starry worlds inconceivably distant. He discovers latent realities within the bosom of the earth, uncovers treasures, penetrates secrets and mysteries of the phenomenal world and brings to light that which according to nature’s jealous laws should remain hidden, unknown and unfathomable. Through an ideal inner power man brings these realities forth from the invisible plane to the visible. This is contrary to nature’s law.

It is evident, therefore, that man is ruler over nature’s sphere and province. Nature is inert; man is progressive. Nature has no consciousness; man is endowed with it. Nature is without volition and acts perforce, whereas man possesses a mighty will. Nature is incapable of discovering mysteries or realities, whereas man is especially fitted to do so. Nature is not in touch with the realm of God; man is attuned to its evidences. Nature is uninformed of God; man is conscious of Him. Man acquires divine virtues; nature is denied them. Man can voluntarily discontinue vices; nature has no power to modify the influence of its instincts. Altogether it is evident that man is more noble and superior, that in him there is an ideal power surpassing nature. He has consciousness, volition, memory, intelligent power, divine attributes and virtues of which nature is completely deprived and bereft; therefore, man is higher and nobler by reason of the ideal and heavenly force latent and manifest in him.

How strange then it seems that man, notwithstanding his endowment with this ideal power, will descend to a level beneath him and declare himself no greater than that which is manifestly inferior to his real station. God has created such a conscious spirit within him that he is the most wonderful of all contingent beings. In ignoring these virtues he descends to the material plane, considers matter the ruler of existence and denies that which lies beyond. Is this virtue? In its fullest sense this is animalistic, for the animal realizes nothing more. In fact, from this standpoint the animal is the greater philosopher because it is completely ignorant of the Kingdom of God, possesses no spiritual susceptibilities and is uninformed of the heavenly world. In brief, this is a view of the pathway of nature.

The second pathway is that of religion, the road of the divine Kingdom. It involves the acquisition of praiseworthy attributes, heavenly illumination and righteous actions in the world of humanity. This pathway is conducive to the progress and uplift of the world. It is the source of human enlightenment, training and ethical improvement — the magnet which attracts the love of God because of the knowledge of God it bestows. This is the road of the holy Manifestations of God; for They are, in reality, the foundation of the divine religion of oneness. There is no change or transformation in this pathway. It is the cause of human betterment, the acquisition of heavenly virtues and the illumination of mankind.

Alas that humanity is completely submerged in imitations and unrealities, notwithstanding that the truth of divine religion has ever remained the same. Superstitions have obscured the fundamental reality, the world is darkened, and the light of religion is not apparent. This darkness is conducive to differences and dissensions; rites and dogmas are many and various; therefore, discord has arisen among the religious systems, whereas religion is for the unification of mankind. True religion is the source of love and agreement amongst men, the cause of the development of praiseworthy qualities, but the people are holding to the counterfeit and imitation, negligent of the reality which unifies, so they are bereft and deprived of the radiance of religion. They follow superstitions inherited from their fathers and ancestors. To such an extent has this prevailed that they have taken away the heavenly light of divine truth and sit in the darkness of imitations and imaginations. That which was meant to be conducive to life has become the cause of death; that which should have been an evidence of knowledge is now a proof of ignorance; that which was a factor in the sublimity of human nature has proved to be its degradation. Therefore, the realm of the religionist has gradually narrowed and darkened, and the sphere of the materialist has widened and advanced; for the religionist has held to imitation and counterfeit, neglecting and discarding holiness and the sacred reality of religion. When the sun sets, it is the time for bats to fly. They come forth because they are creatures of the night. When the lights of religion become darkened, the materialists appear. They are the bats of night. The decline of religion is their time of activity; they seek the shadows when the world is darkened and clouds have spread over it.

Bahá’u’lláh has risen from the eastern horizon. Like the glory of the sun He has come into the world. He has reflected the reality of divine religion, dispelled the darkness of imitations, laid the foundation of new teachings and resuscitated the world.