The Promulgation of Universal Peace

19 May 1912

Talk at Church of the Divine Paternity

Central Park West, New York

Religions are many, but the reality of religion is one. The days are many, but the sun is one. The fountains are many, but the fountainhead is one. The branches are many, but the tree is one.

The foundation of the divine religions is reality; were there no reality, there would be no religions. Abraham heralded reality. Moses promulgated reality. Christ established reality. Muḥammad was the Messenger of reality. The Báb was the door of reality. Bahá’u’lláh was the splendor of reality. Reality is one; it does not admit multiplicity or division. Reality is as the sun, which shines forth from different dawning points; it is as the light, which has illumined many lanterns.

Therefore, if the religions investigate reality and seek the essential truth of their own foundations, they will agree and no difference will be found. But inasmuch as religions are submerged in dogmatic imitations, forsaking the original foundations, and as imitations differ widely, therefore, the religions are divergent and antagonistic. These imitations may be likened to clouds which obscure the sunrise; but reality is the sun. If the clouds disperse, the Sun of Reality shines upon all, and no difference of vision will exist. The religions will then agree, for fundamentally they are the same. The subject is one, but predicates are many.

The divine religions are like the progression of the seasons of the year. When the earth becomes dead and desolate and because of frost and cold no trace of vanished spring remains, the springtime dawns again and clothes everything with a new garment of life. The meadows become fresh and green, the trees are adorned with verdure and fruits appear upon them. Then the winter comes again, and all the traces of spring disappear. This is the continuous cycle of the seasons—spring, winter, then the return of spring. But though the calendar changes and the years move forward, each springtime that comes is the return of the springtime that has gone; this spring is the renewal of the former spring. Springtime is springtime, no matter when or how often it comes. The divine Prophets are as the coming of spring, each renewing and quickening the teachings of the Prophet Who came before Him. Just as all seasons of spring are essentially one as to newness of life, vernal showers and beauty, so the essence of the mission and accomplishment of all the Prophets is one and the same. Now the people of religion have lost sight of the essential reality of the spiritual springtime. They have held tenaciously to ancestral forms and imitations, and because of this there is variance, strife and altercation among them. Therefore, we must now abandon these imitations and seek the foundation of the divine teachings; and inasmuch as the foundation is one reality, the divergent religionists must agree in it so that love and unity will be established among all people and denominations.

At a time when the Orient was rent by religious dissension Bahá’u’lláh appeared. He founded teachings which became the means of uniting the various and divergent peoples. He promulgated principles which removed the cause of their dissension, until today in Persia those who had been constantly at war are united. Christians, Muslims, Zoroastrians, Jews—people of every belief and denomination who have followed the teachings of Bahá’u’lláh—have attained complete fellowship and spiritual agreement. Former differences and dissensions have passed away entirely. Some of the principles of Bahá’u’lláh’s teaching are as follows:

First, that the oneness of humanity shall be recognized and established. All men are the servants of God. He has created all; He is the Provider and Preserver; He is loving to all. Inasmuch as He is just and kind, why should we be unjust toward each other? As God has quickened us with life, why should we be the cause of death? As He has comforted us, why should we be the cause of anxiety and suffering? Can humanity conceive a plan and policy better and superior to that of God? It is certain that no matter how capable man may be in origination of plan and organization of purpose, his efforts will be inadequate when compared with the divine plan and purpose; for the policy of God is perfect. Therefore, we must follow the will and plan of God. As He is kind to all, we must be likewise; and it is certain that this will be most acceptable to God.

Second, that truth or reality must be investigated; for reality is one, and by investigating it all will find love and unity. Those who are ignorant must be educated, the ailing must be healed, the undeveloped must be brought to maturity. Shall we reject or oppose the ignorant, sick or immature because of their incapacity? Is it not better to be kind and gentle and to provide the means of remedy? Therefore, under no circumstances whatsoever should we assume any attitude except that of gentleness and humility.

Third, that religion is in harmony with science. The fundamental principles of the Prophets are scientific, but the forms and imitations which have appeared are opposed to science. If religion does not agree with science, it is superstition and ignorance; for God has endowed man with reason in order that he may perceive reality. The foundations of religion are reasonable. God has created us with intelligence to perceive them. If they are opposed to science and reason, how could they be believed and followed?

Fourth, that religion must be conducive to love and unity among mankind; for if it be the cause of enmity and strife, the absence of religion is preferable. When Moses appeared, the tribes of Israel were in a state of disunion as captives of the Pharaohs. Moses gathered them together, and the divine law established fellowship among them. They became as one people, united, consolidated, after which they were rescued from bondage. They passed into the promised land, advanced in all degrees, developed sciences and arts, progressed in material affairs, increased in divine or spiritual civilization until their nation rose to its zenith in the sovereignty of Solomon. It is evident, therefore, that religion is the cause of unity, fellowship and progress among mankind. The function of a shepherd is to gather the sheep together and not to scatter them. Then Christ appeared. He united varying and divergent creeds and warring people of His time. He brought together Greeks and Romans, reconciled Egyptians and Assyrians, Chaldeans and Phoenicians. Christ established unity and agreement among people of these hostile and warring nations. Therefore, it is again evident that the purpose of religion is peace and concord. Likewise, Muḥammad appeared at a time when the peoples and tribes of Arabia were divergent and in a state of continual warfare. They killed each other, pillaged and took captive wives and children. Muḥammad united these fierce tribes, established a foundation of fellowship among them so that they gave up warring against each other absolutely and established communities. The result was that the Arabian tribes freed themselves from the Persian yoke and Roman control, established an independent sovereignty which rose to a high degree of civilization, advanced in sciences and arts, extended the Saracen dominion as far west as Spain and Andalusia and became famous throughout the world. Therefore, it is proved once more that the religion of God is intended to be the cause of advancement and solidarity and not of enmity and dissolution. If it becomes the cause of hatred and strife, its absence is preferable. Its purpose is unity, and its foundations are one.

When Bahá’u’lláh appeared in Persia, violent strife and hatred separated the peoples and tribes of that country. They would not come together for any purpose except war; they would not partake of the same food, or drink of the same water; association and intercourse were impossible. Bahá’u’lláh founded the oneness of humanity among these people and bound their hearts together with such ties of love that they were completely united. He reestablished the prophetic foundations, reformed and renewed the principles laid down by the Messengers of God who had preceded Him. And now it is hoped that through His life and teachings the East and West shall become so united that no trace of enmity, strife and discord shall remain.

19 May 1912

Talk at Brotherhood Church

Bergen and Fairview Avenues, Jersey City, New Jersey

Because this is called the Church of Brotherhood, I wish to speak upon the brotherhood of mankind. There is perfect brotherhood underlying humanity, for all are servants of one God and belong to one family under the protection of divine providence. The bond of fraternity exists in humanity because all are intelligent beings created in the realm of evolutionary growth. There is brotherhood potential in humanity because all inhabit this earthly globe under the one canopy of heaven. There is brotherhood natal in mankind because all are elements of one human society subject to the necessity of agreement and cooperation. There is brotherhood intended in humanity because all are waves of one sea, leaves and fruit of one tree. This is physical fellowship which ensures material happiness in the human world. The stronger it becomes, the more will mankind advance and the circle of materiality be enlarged.

The real brotherhood is spiritual, for physical brotherhood is subject to separation. The wars of the outer world of existence separate humankind, but in the eternal world of spiritual brotherhood separation is unknown. Material or physical association is based upon earthly interests, but divine fellowship owes its existence to the breaths of the Holy Spirit. Spiritual brotherhood may be likened to the light, while the souls of humankind are as lanterns. The incandescent lamps here are many, yet the light is one.

At a time in the Orient when even physical brotherhood was not in existence Bahá’u’lláh appeared. At first He set forth the principles of physical brotherhood and afterward founded the spiritual brotherhood. He breathed such a spirit into the countries of the Orient that various peoples and warring tribes were blended in unity. Their bestowals and susceptibilities became one, their purposes one purpose, their desires one desire to such a degree that they sacrificed themselves for each other, forfeiting name, possessions and comfort. Their fellowship became indissoluble. This is eternal, spiritual fellowship, heavenly and divine brotherhood, which defies dissolution. Material civilization advances through the physical association of mankind. The progress you observe in the outer world is founded mainly upon the fraternity of material interests. Were it not for this physical and mental association, civilization would not have progressed. Now—praise be to God!—the indissoluble spiritual association is evident; therefore, it is certain that divine civilization has been founded, and the world will progress and advance spiritually. In this radiant century divine knowledge, merciful attributes and spiritual virtues will attain the highest degree of advancement. The traces have become manifest in Persia. Souls have advanced to such a degree as to forfeit life and possessions for each other. Their spiritual perceptions have developed; their intelligence has quickened; their souls are awakened. The utmost love has been manifested. Therefore, it is my hope that spiritual fraternity shall unite the East and the West and bring about the complete abolition of warfare among mankind. May it bind together individuals and members of the human family and be the cause of advancing minds, illuminating hearts and allowing divine bestowals to encompass us from all directions. May spiritual susceptibilities set hearts aglow with the message of glad tidings. May spiritual brotherhood cause rebirth and regeneration, for its creative quickening emanates from the breaths of the Holy Spirit and is founded by the power of God. Surely that which is founded through the divine power of the Holy Spirit is permanent in its potency and lasting in its effect.

Material brotherhood does not prevent nor remove warfare; it does not dispel differences among mankind. But spiritual alliance destroys the very foundation of war, effaces differences entirely, promulgates the oneness of humanity, revivifies mankind, causes hearts to turn to the Kingdom of God and baptizes souls with the Holy Spirit. Through this divine brotherhood the material world will become resplendent with the lights of Divinity, the mirror of materiality will acquire its lights from heaven, and justice will be established in the world so that no trace of darkness, hatred and enmity shall be visible. Humanity shall come within the bounds of security, the Prophethood of all the Messengers of God shall be established, Zion shall leap and dance, Jerusalem shall rejoice, the Mosaic flame shall ignite, the Messianic light shall shine, the world will become another world, and humanity shall put on another power. This is the greatest divine bestowal; this is the effulgence of the Kingdom of God; this is the day of illumination; this is the merciful century. We must appreciate these things and strive in order that the utmost desire of the Prophets may now be realized and all the glad tidings be fulfilled. Trust in the favor of God. Look not at your own capacities, for the divine bestowal can transform a drop into an ocean; it can make a tiny seed a lofty tree. Verily, divine bestowals are like the sea, and we are the fishes of that sea. The fishes must not look at themselves; they must behold the ocean, which is vast and wonderful. Provision for the sustenance of all is in this ocean; therefore, the divine bounties encompass all, and love eternal shines upon all.

The question has been asked: Will the spiritual progress of the world equal and keep pace with material progress in the future? In a living organism the full measure of its development is not known or realized at the time of its inception or birth. Development and progression imply gradual stages or degrees. For example, spiritual advancement may be likened to the light of the early dawn. Although this dawn light is dim and pale, a wise man who views the march of the sunrise at its very beginning can foretell the ascendancy of the sun in its full glory and effulgence. He knows for a certainty that it is the beginning of its manifestation and that later it will assume great power and potency. Again, for example, if he takes a seed and observes that it is sprouting, he will know assuredly that it will ultimately become a tree. Now is the beginning of the manifestation of the spiritual power, and inevitably the potency of its life forces will assume greater and greater proportions. Therefore, this twentieth century is the dawn, or beginning, of spiritual illumination, and it is evident that day by day it will advance. It will reach such a degree that spiritual effulgences will overcome the physical, so that divine susceptibilities will overpower material intelligence and the heavenly light dispel and banish earthly darkness. Divine healing shall purify all ills, and the cloud of mercy will pour down its rain. The Sun of Reality will shine, and all the earth shall put on its beautiful green carpet. Among the results of the manifestation of spiritual forces will be that the human world will adapt itself to a new social form, the justice of God will become manifest throughout human affairs, and human equality will be universally established. The poor will receive a great bestowal, and the rich attain eternal happiness. For although at the present time the rich enjoy the greatest luxury and comfort, they are nevertheless deprived of eternal happiness; for eternal happiness is contingent upon giving, and the poor are everywhere in the state of abject need. Through the manifestation of God’s great equity the poor of the world will be rewarded and assisted fully, and there will be a readjustment in the economic conditions of mankind so that in the future there will not be the abnormally rich nor the abject poor. The rich will enjoy the privilege of this new economic condition as well as the poor, for owing to certain provisions and restrictions they will not be able to accumulate so much as to be burdened by its management, while the poor will be relieved from the stress of want and misery. The rich will enjoy his palace, and the poor will have his comfortable cottage.

The essence of the matter is that divine justice will become manifest in human conditions and affairs, and all mankind will find comfort and enjoyment in life. It is not meant that all will be equal, for inequality in degree and capacity is a property of nature. Necessarily there will be rich people and also those who will be in want of their livelihood, but in the aggregate community there will be equalization and readjustment of values and interests. In the future there will be no very rich nor extremely poor. There will be an equilibrium of interests, and a condition will be established which will make both rich and poor comfortable and content. This will be an eternal and blessed outcome of the glorious twentieth century which will be realized universally. The significance of it is that the glad tidings of great joy revealed in the promises of the Holy Books will be fulfilled. Await ye this consummation.

20 May 1912

Talk at Woman’s Suffrage Meeting

Metropolitan Temple

Seventh Avenue and Fourteenth Street, New York

Today questions of the utmost importance are facing humanity, questions peculiar to this radiant century. In former centuries there was not even mention of them. Inasmuch as this is the century of illumination, the century of humanity, the century of divine bestowals, these questions are being presented for the expression of public opinion, and in all the countries of the world, discussion is taking place looking to their solution.

One of these questions concerns the rights of woman and her equality with man. In past ages it was held that woman and man were not equal—that is to say, woman was considered inferior to man, even from the standpoint of her anatomy and creation. She was considered especially inferior in intelligence, and the idea prevailed universally that it was not allowable for her to step into the arena of important affairs. In some countries man went so far as to believe and teach that woman belonged to a sphere lower than human. But in this century, which is the century of light and the revelation of mysteries, God is proving to the satisfaction of humanity that all this is ignorance and error; nay, rather, it is well established that mankind and womankind as parts of composite humanity are coequal and that no difference in estimate is allowable, for all are human. The conditions in past centuries were due to woman’s lack of opportunity. She was denied the right and privilege of education and left in her undeveloped state. Naturally, she could not and did not advance. In reality, God has created all mankind, and in the estimation of God there is no distinction as to male and female. The one whose heart is pure is acceptable in His sight, be that one man or woman. God does not inquire, “Art thou woman or art thou man?” He judges human actions. If these are acceptable in the threshold of the Glorious One, man and woman will be equally recognized and rewarded.

Furthermore, the education of woman is more necessary and important than that of man, for woman is the trainer of the child from its infancy. If she be defective and imperfect herself, the child will necessarily be deficient; therefore, imperfection of woman implies a condition of imperfection in all mankind, for it is the mother who rears, nurtures and guides the growth of the child. This is not the function of the father. If the educator be incompetent, the educated will be correspondingly lacking. This is evident and incontrovertible. Could the student be brilliant and accomplished if the teacher is illiterate and ignorant? The mothers are the first educators of mankind; if they be imperfect, alas for the condition and future of the race.

Again, it is well established in history that where woman has not participated in human affairs the outcomes have never attained a state of completion and perfection. On the other hand, every influential undertaking of the human world wherein woman has been a participant has attained importance. This is historically true and beyond disproof even in religion. Jesus Christ had twelve disciples and among His followers a woman known as Mary Magdalene. Judas Iscariot had become a traitor and hypocrite, and after the crucifixion the remaining eleven disciples were wavering and undecided. It is certain from the evidence of the Gospels that the one who comforted them and reestablished their faith was Mary Magdalene.

The world of humanity consists of two parts: male and female. Each is the complement of the other. Therefore, if one is defective, the other will necessarily be incomplete, and perfection cannot be attained. There is a right hand and a left hand in the human body, functionally equal in service and administration. If either proves defective, the defect will naturally extend to the other by involving the completeness of the whole; for accomplishment is not normal unless both are perfect. If we say one hand is deficient, we prove the inability and incapacity of the other; for single-handed there is no full accomplishment. Just as physical accomplishment is complete with two hands, so man and woman, the two parts of the social body, must be perfect. It is not natural that either should remain undeveloped; and until both are perfected, the happiness of the human world will not be realized.

The most momentous question of this day is international peace and arbitration, and universal peace is impossible without universal suffrage. Children are educated by the women. The mother bears the troubles and anxieties of rearing the child, undergoes the ordeal of its birth and training. Therefore, it is most difficult for mothers to send to the battlefield those upon whom they have lavished such love and care. Consider a son reared and trained twenty years by a devoted mother. What sleepless nights and restless, anxious days she has spent! Having brought him through dangers and difficulties to the age of maturity, how agonizing then to sacrifice him upon the battlefield! Therefore, the mothers will not sanction war nor be satisfied with it. So it will come to pass that when women participate fully and equally in the affairs of the world, when they enter confidently and capably the great arena of laws and politics, war will cease; for woman will be the obstacle and hindrance to it. This is true and without doubt.