The Promulgation of Universal Peace

29 November 1912

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

780 West End Avenue, New York

This evening I wish to speak to you concerning the mystery of sacrifice. There are two kinds of sacrifice: the physical and the spiritual. The explanation made by the churches concerning this subject is, in reality, superstition. For instance, it is recorded in the Gospel that Christ said, “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever.” He also said, “This [wine] is my blood … which is shed for many for the remission of sins.” These verses have been interpreted by the churches in such a superstitious way that it is impossible for human reason to understand or accept the explanation.

They say that Adam disobeyed the command of God and partook of the fruit of the forbidden tree, thereby committing a sin which was transmitted as a heritage to His posterity. They teach that because of Adam’s sin all His descendants have, likewise, committed transgression and have become responsible through inheritance; that, consequently, all mankind deserves punishment and must make retribution; and that God sent forth His Son as a sacrifice in order that man might be forgiven and the human race delivered from the consequences of Adam’s transgression.

We wish to consider these statements from the standpoint of reason. Could we conceive of the Divinity, Who is Justice itself, inflicting punishment upon the posterity of Adam for Adam’s own sin and disobedience? Even if we should see a governor, an earthly ruler punishing a son for the wrongdoing of his father, we would look upon that ruler as an unjust man. Granted the father committed a wrong, what was the wrong committed by the son? There is no connection between the two. Adam’s sin was not the sin of His posterity, especially as Adam is a thousand generations back of the man today. If the father of a thousand generations committed a sin, is it just to demand that the present generation should suffer the consequences thereof?

There are other questions and evidences to be considered. Abraham was a Manifestation of God and a descendant of Adam; likewise, Ishmael, Isaac, Jeremiah and the whole line of prophets including David, Solomon and Aaron were among His posterity. Were all these holy men condemned to a realm of punishment because of a deed committed by the first father, because of a mistake said to have been made by their mutual and remotest ancestor Adam? The explanation is made that when Christ came and sacrificed Himself, all the line of holy Prophets who preceded Him became free from sin and punishment. Even a child could not justly make such an assertion. These interpretations and statements are due to a misunderstanding of the meanings of the Bible.

In order to understand the reality of sacrifice let us consider the crucifixion and death of Jesus Christ. It is true that He sacrificed Himself for our sake. What is the meaning of this? When Christ appeared, He knew that He must proclaim Himself in opposition to all the nations and peoples of the earth. He knew that mankind would arise against Him and inflict upon Him all manner of tribulations. There is no doubt that one who put forth such a claim as Christ announced would arouse the hostility of the world and be subjected to personal abuse. He realized that His blood would be shed and His body rent by violence. Notwithstanding His knowledge of what would befall Him, He arose to proclaim His message, suffered all tribulation and hardships from the people and finally offered His life as a sacrifice in order to illumine humanity—gave His blood in order to guide the world of mankind. He accepted every calamity and suffering in order to guide men to the truth. Had He desired to save His own life, and were He without wish to offer Himself in sacrifice, He would not have been able to guide a single soul. There was no doubt that His blessed blood would be shed and His body broken. Nevertheless, that Holy Soul accepted calamity and death in His love for mankind. This is one of the meanings of sacrifice.

As to the second meaning: He said, “I am the living bread which came down from heaven.” It was not the body of Christ which came from heaven. His body came from the womb of Mary, but the Christly perfections descended from heaven; the reality of Christ came down from heaven. The Spirit of Christ and not the body descended from heaven. The body of Christ was but human. There could be no question that the physical body was born from the womb of Mary. But the reality of Christ, the Spirit of Christ, the perfections of Christ all came from heaven. Consequently, by saying He was the bread which came from heaven He meant that the perfections which He showed forth were divine perfections, that the blessings within Him were heavenly gifts and bestowals, that His light was the light of Reality. He said, “If any man eat of this bread, he shall live for ever.” That is to say, whosoever assimilates these divine perfections which are within me will never die; whosoever has a share and partakes of these heavenly bounties I embody will find eternal life; he who takes unto himself these divine lights shall find everlasting life. How manifest the meaning is! How evident! For the soul which acquires divine perfections and seeks heavenly illumination from the teachings of Christ will undoubtedly live eternally. This is also one of the mysteries of sacrifice.

In reality, Abraham sacrificed Himself, for He brought heavenly teachings to the world and conferred heavenly food upon mankind.

As to the third meaning of sacrifice, it is this: If you plant a seed in the ground, a tree will become manifest from that seed. The seed sacrifices itself to the tree that will come from it. The seed is outwardly lost, destroyed; but the same seed which is sacrificed will be absorbed and embodied in the tree, its blossoms, fruit and branches. If the identity of that seed had not been sacrificed to the tree which became manifest from it, no branches, blossoms or fruits would have been forthcoming. Christ outwardly disappeared. His personal identity became hidden from the eyes, even as the identity of the seed disappeared; but the bounties, divine qualities and perfections of Christ became manifest in the Christian community which Christ founded through sacrificing Himself. When you look at the tree, you will realize that the perfections, blessings, properties and beauty of the seed have become manifest in the branches, twigs, blossoms and fruit; consequently, the seed has sacrificed itself to the tree. Had it not done so, the tree would not have come into existence. Christ, like unto the seed, sacrificed Himself for the tree of Christianity. Therefore, His perfections, bounties, favors, lights and graces became manifest in the Christian community, for the coming of which He sacrificed Himself.

As to the fourth significance of sacrifice: It is the principle that a reality sacrifices its own characteristics. Man must sever himself from the influences of the world of matter, from the world of nature and its laws; for the material world is the world of corruption and death. It is the world of evil and darkness, of animalism and ferocity, bloodthirstiness, ambition and avarice, of self-worship, egotism and passion; it is the world of nature. Man must strip himself of all these imperfections, must sacrifice these tendencies which are peculiar to the outer and material world of existence.

On the other hand, man must acquire heavenly qualities and attain divine attributes. He must become the image and likeness of God. He must seek the bounty of the eternal, become the manifestor of the love of God, the light of guidance, the tree of life and the depository of the bounties of God. That is to say, man must sacrifice the qualities and attributes of the world of nature for the qualities and attributes of the world of God. For instance, consider the substance we call iron. Observe its qualities; it is solid, black, cold. These are the characteristics of iron. When the same iron absorbs heat from the fire, it sacrifices its attribute of solidity for the attribute of fluidity. It sacrifices its attribute of darkness for the attribute of light, which is a quality of the fire. It sacrifices its attribute of coldness to the quality of heat which the fire possesses so that in the iron there remains no solidity, darkness or cold. It becomes illumined and transformed, having sacrificed its qualities to the qualities and attributes of the fire.

Likewise, man, when separated and severed from the attributes of the world of nature, sacrifices the qualities and exigencies of that mortal realm and manifests the perfections of the Kingdom, just as the qualities of the iron disappeared and the qualities of the fire appeared in their place.

Every man trained through the teachings of God and illumined by the light of His guidance, who becomes a believer in God and His signs and is enkindled with the fire of the love of God, sacrifices the imperfections of nature for the sake of divine perfections. Consequently, every perfect person, every illumined, heavenly individual stands in the station of sacrifice. It is my hope that through the assistance and providence of God and through the bounties of the Kingdom of Abhá you may be entirely severed from the imperfections of the world of nature, purified from selfish, human desires, receiving life from the Kingdom of Abhá and attaining heavenly graces. May the divine light become manifest upon your faces, the fragrances of holiness refresh your nostrils and the breath of the Holy Spirit quicken you with eternal life.

2 December 1912

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

780 West End Avenue, New York

These are the days of my farewell to you, for I am sailing on the fifth of the month. Wherever I went in this country, I returned always to New York City. This is my fourth or fifth visit here, and now I am going away to the Orient. It will be difficult for me to visit this country again except it be the will of God. I must, therefore, give you my instructions and exhortations today, and these are none other than the teachings of Bahá’u’lláh.

You must manifest complete love and affection toward all mankind. Do not exalt yourselves above others, but consider all as your equals, recognizing them as the servants of one God. Know that God is compassionate toward all; therefore, love all from the depths of your hearts, prefer all religionists before yourselves, be filled with love for every race, and be kind toward the people of all nationalities. Never speak disparagingly of others, but praise without distinction. Pollute not your tongues by speaking evil of another. Recognize your enemies as friends, and consider those who wish you evil as the wishers of good. You must not see evil as evil and then compromise with your opinion, for to treat in a smooth, kindly way one whom you consider evil or an enemy is hypocrisy, and this is not worthy or allowable. You must consider your enemies as your friends, look upon your evil-wishers as your well-wishers and treat them accordingly. Act in such a way that your heart may be free from hatred. Let not your heart be offended with anyone. If some one commits an error and wrong toward you, you must instantly forgive him. Do not complain of others. Refrain from reprimanding them, and if you wish to give admonition or advice, let it be offered in such a way that it will not burden the bearer. Turn all your thoughts toward bringing joy to hearts. Beware! Beware! lest ye offend any heart. Assist the world of humanity as much as possible. Be the source of consolation to every sad one, assist every weak one, be helpful to every indigent one, care for every sick one, be the cause of glorification to every lowly one, and shelter those who are overshadowed by fear.

In brief, let each one of you be as a lamp shining forth with the light of the virtues of the world of humanity. Be trustworthy, sincere, affectionate and replete with chastity. Be illumined, be spiritual, be divine, be glorious, be quickened of God, be a Bahá’í.

2 December 1912

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

780 West End Avenue, New York

You are all welcome. This is a goodly assemblage. Praise be to God! The hearts are directed to the Kingdom of Abhá, and souls are rejoiced by the glad tidings of God.

I will speak to you concerning the special teachings of Bahá’u’lláh. All the divine principles announced by the tongue of the Prophets of the past are to be found in the words of Bahá’u’lláh; but in addition to these He has revealed certain new teachings which are not found in any of the sacred Books of former times. I shall mention some of them; the others, which are many in number, may be found in the Books, Tablets and Epistles written by Bahá’u’lláh—such as the Hidden Words, the Glad Tidings, the Words of Paradise, Tajallíyát, Tarazát and others. Likewise, in the Kitáb-i-Aqdas there are new teachings which cannot be found in any of the past Books or Epistles of the Prophets.

A fundamental teaching of Bahá’u’lláh is the oneness of the world of humanity. Addressing mankind, He says, “Ye are all leaves of one tree and the fruits of one branch.” By this it is meant that the world of humanity is like a tree, the nations or peoples are the different limbs or branches of that tree, and the individual human creatures are as the fruits and blossoms thereof. In this way Bahá’u’lláh expressed the oneness of humankind, whereas in all religious teachings of the past the human world has been represented as divided into two parts: one known as the people of the Book of God, or the pure tree, and the other the people of infidelity and error, or the evil tree. The former were considered as belonging to the faithful, and the others to the hosts of the irreligious and infidel—one part of humanity the recipients of divine mercy, and the other the object of the wrath of their Creator. Bahá’u’lláh removed this by proclaiming the oneness of the world of humanity, and this principle is specialized in His teachings, for He has submerged all mankind in the sea of divine generosity. Some are asleep; they need to be awakened. Some are ailing; they need to be healed. Some are immature as children; they need to be trained. But all are recipients of the bounty and bestowals of God.

Another new principle revealed by Bahá’u’lláh is the injunction to investigate truth—that is to say, no man should blindly follow his ancestors and forefathers. Nay, each must see with his own eyes, hear with his own ears and investigate the truth himself in order that he may follow the truth instead of blind acquiescence and imitation of ancestral beliefs.

Bahá’u’lláh has announced that the foundation of all the religions of God is one, that oneness is truth and truth is oneness which does not admit of plurality. This teaching is new and specialized to this Manifestation.

He sets forth a new principle for this day in the announcement that religion must be the cause of unity, harmony and agreement among mankind. If it is the cause of discord and hostility, if it leads to separation and creates conflict, the absence of religion would be preferable in the world.

Furthermore, He proclaims that religion must be in harmony with science and reason. If it does not conform to science and reconcile with reason, it is superstition. Down to the present day it has been customary for man to accept a religious teaching, even though it was not in accord with human reason and judgment. The harmony of religious belief with reason is a new vista which Bahá’u’lláh has opened for the soul of man.

He establishes the equality of man and woman. This is peculiar to the teachings of Bahá’u’lláh, for all other religions have placed man above woman.

A new religious principle is that prejudice and fanaticism—whether sectarian, denominational, patriotic or political—are destructive to the foundation of human solidarity; therefore, man should release himself from such bonds in order that the oneness of the world of humanity may become manifest.

Universal peace is assured by Bahá’u’lláh as a fundamental accomplishment of the religion of God—that peace shall prevail among nations, governments and peoples, among religions, races and all conditions of mankind. This is one of the special characteristics of the Word of God revealed in this Manifestation.

Bahá’u’lláh declares that all mankind should attain knowledge and acquire an education. This is a necessary principle of religious belief and observance, characteristically new in this dispensation.

He has set forth the solution and provided the remedy for the economic question. No religious Books of the past Prophets speak of this important human problem.

He has ordained and established the House of Justice, which is endowed with a political as well as a religious function, the consummate union and blending of church and state. This institution is under the protecting power of Bahá’u’lláh Himself. A universal, or international, House of Justice shall also be organized. Its rulings shall be in accordance with the commands and teachings of Bahá’u’lláh, and that which the Universal House of Justice ordains shall be obeyed by all mankind. This international House of Justice shall be appointed and organized from the Houses of Justice of the whole world, and all the world shall come under its administration.

As to the most great characteristic of the revelation of Bahá’u’lláh, a specific teaching not given by any of the Prophets of the past: It is the ordination and appointment of the Center of the Covenant. By this appointment and provision He has safeguarded and protected the religion of God against differences and schisms, making it impossible for anyone to create a new sect or faction of belief. To ensure unity and agreement He has entered into a Covenant with all the people of the world, including the interpreter and explainer of His teachings, so that no one may interpret or explain the religion of God according to his own view or opinion and thus create a sect founded upon his individual understanding of the divine Words. The Book of the Covenant or Testament of Bahá’u’lláh is the means of preventing such a possibility, for whosoever shall speak from the authority of himself alone shall be degraded. Be ye informed and cognizant of this. Beware lest anyone shall secretly question or deny this to you. There are some people of self-will and desire who do not communicate their intentions to you in clear language. They envelop their meanings in secret statements and insinuations. For instance, they praise a certain individual, saying he is wise and learned, that he was glorified in the presence of Bahá’u’lláh, conveying this to you in an insidious way or by innuendos. Be ye aware of this! Be awakened and enlightened! For Christ has said that no one hides the lamp under a bushel. The purport of my admonition is that certain people will endeavor to influence you in the direction of their own personal views and opinions. Therefore, be upon your guard in order that none may assail the oneness and integrity of Bahá’u’lláh’s Cause. Praise be to God! Bahá’u’lláh left nothing unsaid. He explained everything. He left no room for anything further to be said. Yet there are some who for the sake of personal interest and prestige will attempt to sow the seeds of sedition and disloyalty among you. To protect and safeguard the religion of God from this and all other attack, the Center of the Covenant has been named and appointed by Bahá’u’lláh. Therefore, if anyone should set forth a statement in praise or recognition of another than this appointed Center, you must ask him to produce a written proof of the authority he follows. Let him show you a trace from the pen of the Center of the Covenant Himself, substantiating his praise and support of any other than the rightful one. Inform him that you are not permitted to accept the words of everyone. Say to him, “It is possible to love and praise a person today, to accept and follow another tomorrow and still another next day. Therefore, we cannot afford to listen to this or that individual. Where are your proofs and writings? Where is your authority from the pen of the Center of the Covenant?”

My purpose is to explain to you that it is your duty to guard the religion of God so that none shall be able to assail it outwardly or inwardly. If you find harmful teachings are being set forth by some individual, no matter who that individual be, even though he should be my own son, know, verily, that I am completely severed from him. If anyone speaks against the Covenant, even though he should be my son, know that I am opposed to him. Those who speak falsehoods, who covet worldly things and seek to accumulate the riches of this earth are not of me. But when you find a person living up to the teachings of Bahá’u’lláh, following the precepts of the Hidden Words, know that he belongs to Bahá’u’lláh; and, verily, I proclaim that he is of me. If, on the other hand, you see anyone whose deeds and conduct are contrary to and not in conformity with the good pleasure of the Blessed Perfection and against the spirit of the Hidden Words, let that be your standard and criterion of judgment against him, for know that I am altogether severed from him no matter who he may be. This is the truth.

The teachings of Bahá’u’lláh are boundless and illimitable. You have asked me what new principles have been revealed by Him. I have mentioned a few only. There are many others, but time does not permit their mention tonight. I, therefore, pray to God that you may be strengthened in good deeds. I pray that God may confirm you in order that you may live according to the teachings of Bahá’u’lláh.

Upon ye be Bahá’u’l-Abhá!

3 December 1912

Talk at Home of Dr. and Mrs. Florian Krug

830 Park Avenue, New York

You have assembled here this afternoon in the utmost love, engaged in the commemoration of God. It is my hope that this gathering may increase in number day by day; that you may become more and more attracted, more spiritual, more illumined, acquire knowledge of the teachings of Bahá’u’lláh from each other and be able to spread the message of truth. May your hearts become so attracted that the instant a question is asked, you will be able to give the right answer and that the truth of the Holy Spirit may speak through your tongues. Be ye helpful through the providence and favor of the Blessed Perfection, for His favors change a drop into an ocean, cause a seed to become a tree and make an atom as glorious as the sun. His graces are boundless. The treasure houses of God are filled with bounties. God, Who hath shown favors unto others, will certainly bestow favors upon you. I offer supplication to the Kingdom of Abhá and seek extraordinary blessings and confirmations in your behalf in order that your tongues may become fluent, your hearts like clear mirrors flooded with the rays of the Sun of Truth, your thoughts expanded, your comprehension more vivid and that you may progress in the plane of human perfections.

Until man acquires perfections himself, he will not be able to teach perfections to others. Unless man attains life himself, he cannot convey life to others. Unless he finds light, he cannot reflect light. We must, therefore, endeavor ourselves to attain to the perfections of the world of humanity, lay hold of everlasting life and seek the divine spirit in order that we may thereby be enabled to confer life upon others, be enabled to breathe life into others.

You must offer supplications unto the Kingdom of Abhá and seek eternal bounties from Him. You must pray that your hearts may become filled with glorious lights, even as a purified mirror; then will the lights of the Sun of Truth shine therein. You must supplicate and pray to God every night and every day, seeking His assistance and help, saying:

O Lord! We are weak; strengthen us. O God! We are ignorant; make us knowing. O Lord! We are poor; make us wealthy. O God! We are dead; quicken us. O Lord! We are humiliation itself; glorify us in Thy Kingdom. If Thou dost assist us, O Lord, we shall become as scintillating stars. If Thou dost not assist us, we shall become lower than the earth. O Lord! Strengthen us. O God! Confer victory upon us. O God! Enable us to conquer self and overcome desire. O Lord! Deliver us from the bondage of the material world. O Lord! Quicken us through the breath of the Holy Spirit in order that we may arise to serve Thee, engage in worshiping Thee and exert ourselves in Thy Kingdom with the utmost sincerity. O Lord, Thou art powerful. O God, Thou art forgiving. O Lord, Thou art compassionate.