I have come from the Orient to visit your country. Surely this continent
is praiseworthy from all points of view, and there are signs of prosperity
everywhere. The people show refinement, and evidences of progressive
civilization abound. I will give you a brief exposition of the fundamental
principles of Baha'u'llah's teachings in order that you may be informed of
the nature and significance of the Baha'i movement.
About sixty years ago the greatest enmity and strife existed among the
various peoples and religious denominations of Persia. Throughout the
world generally war and dissension prevailed. At this time Baha'u'llah
appeared in Persia and began devoting Himself to the uplift and education
of the people. He united divergent sects and creeds, removed religious,
racial, patriotic and political prejudices and established a strong bond
of unity and reconciliation among varying degrees and classes of mankind.
The enmity then existing among the people was so bitter and intense that
even ordinary association was out of the question. They would not meet and
consult with each other at all. Through the power of the teachings of
Baha'u'llah the most wonderful results were witnessed. He removed the
prejudices and hatred from human hearts and wrought such transformation in
their attitudes toward each other that today in Persia there is perfect
accord among hitherto bigoted religionists, varying sects and divergent
classes. This was not an easy accomplishment, for Baha'u'llah underwent
severe trials, great difficulties and violent persecution. He was
imprisoned, tortures were inflicted upon Him, and finally He was banished
from His native land. He bore every ordeal and infliction cheerfully. In
His successive exiles from country to country up to the time of His
ascension from this world, He was enabled to promulgate His teachings,
even from prison. Wherever His oppressors sent Him, He hoisted the
standard of the oneness of the world of humanity and promulgated the
principles of the unity of mankind. Some of these principles are as
follows. First, it is incumbent upon all mankind to investigate truth. If
such investigation be made, all should agree and be united, for truth or
reality is not multiple; it is not divisible. The different religions have
one truth underlying them; therefore, their reality is one.
Each of the divine religions embodies two kinds of ordinances. The first
is those which concern spiritual susceptibilities, the development of
moral principles and the quickening of the conscience of man. These are
essential or fundamental, one and the same in all religions, changeless
and eternal--reality not subject to transformation. Abraham heralded this
reality, Moses promulgated it, and Jesus Christ established it in the
world of mankind. All the divine Prophets and Messengers were the
instruments and channels of this same eternal, essential truth.
The second kind of ordinances in the divine religions is those which
relate to the material affairs of humankind. These are the material or
accidental laws which are subject to change in each day of manifestation,
according to exigencies of the time, conditions and differing capacities
of humanity. For instance, in the day of Moses ten commandments in regard
to murder were revealed by Him. These commandments were in accordance with
the requirements of that day and time. Other laws embodying drastic
punishments were enacted by Moses--an eye for an eye, a tooth for a tooth.
The penalty for theft was amputation of the hand. These laws and penalties
were applicable to the degree of the Israelitish people of that period,
who dwelt in the wilderness and desert under conditions where severity was
necessary and justifiable. But in the time of Jesus Christ this kind of
law was not expedient; therefore, Christ abrogated and superseded the
commands of Moses.
In brief, every one of the divine religions contains essential ordinances,
which are not subject to change, and material ordinances, which are
abrogated according to the exigencies of time. But the people of the world
have forsaken the divine teachings and followed forms and imitations of
the truth. Inasmuch as these human interpretations and superstitions
differ, dissensions and bigotry have arisen, and strife and warfare have
prevailed. By investigating the truth or foundation of reality underlying
their own and other beliefs, all would be united and agreed, for this
reality is one; it is not multiple and not divisible.
The second principle or teaching of Baha'u'llah is the proclamation of the
oneness of the world of humanity--that all are servants of God and belong
to one family; that God has created all and, therefore, His bestowals are
universal; and that His providence, training, sustenance and
loving-kindness surround all mankind.
This is the divine policy, and it is impossible for man to lay the
foundation of a better plan and policy than that which God has instituted.
Therefore, we must recognize and assist the purpose of the glorious Lord.
Inasmuch as God is kind and loving to all, why should we be unkind? As
this human world is one household, why should its members be occupied with
animosity and contention? Therefore, humanity must be looked upon with the
eye of equal estimate and in the same attitude of love. The noblest of men
is he who serves humankind, and he is nearest the threshold of God who is
the least of His servants. The glory and majesty of man are dependent upon
his servitude to his fellow creatures and not upon the exercise of
hostility and hatred.
The third principle or teaching of Baha'u'llah is the oneness of religion
and science. Any religious belief which is not conformable with scientific
proof and investigation is superstition, for true science is reason and
reality, and religion is essentially reality and pure reason; therefore,
the two must correspond. Religious teaching which is at variance with
science and reason is human invention and imagination unworthy of
acceptance, for the antithesis and opposite of knowledge is superstition
born of the ignorance of man. If we say religion is opposed to science, we
lack knowledge of either true science or true religion, for both are
founded upon the premises and conclusions of reason, and both must bear
its test.
The fourth principle or teaching of Baha'u'llah is the readjustment and
equalization of the economic standards of mankind. This deals with the
question of human livelihood. It is evident that under present systems and
conditions of government the poor are subject to the greatest need and
distress while others more fortunate live in luxury and plenty far beyond
their actual necessities. This inequality of portion and privilege is one
of the deep and vital problems of human society. That there is need of an
equalization and apportionment by which all may possess the comforts and
privileges of life is evident. The remedy must be legislative readjustment
of conditions. The rich too must be merciful to the poor, contributing
from willing hearts to their needs without being forced or compelled to do
so. The composure of the world will be assured by the establishment of
this principle in the religious life of mankind.
The fifth principle or teaching of Baha'u'llah is the abandoning of
religious, racial, patriotic and political prejudices, which destroy the
foundations of human society. All mankind are creatures and servants of
the one God. The surface of the earth is one home; humanity is one family
and household. Distinctions and boundaries are artificial, human. Why
should there be discord and strife among men? All must become united and
coordinated in service to the world of humanity.
The sixth principle or teaching of Baha'u'llah concerns the equality of
man and woman. He has declared that in the estimation of God there is no
distinction of sex. The one whose heart is most pure, whose deeds and
service in the Cause of God are greater and nobler, is most acceptable
before the divine threshold--whether male or female. In the vegetable and
animal kingdoms sex exists in perfect equality and without distinction or
invidious estimate. The animal, although inferior to man in intelligence
and reason, recognizes sex equality. Why should man, who is endowed with
the sense of justice and sensibilities of conscience, be willing that one
of the members of the human family should be rated and considered as
subordinate? Such differentiation is neither intelligent nor
conscientious; therefore, the principle of religion has been revealed by
Baha'u'llah that woman must be given the privilege of equal education with
man and full right to his prerogatives. That is to say, there must be no
difference in the education of male and female in order that womankind may
develop equal capacity and importance with man in the social and economic
equation. Then the world will attain unity and harmony. In past ages
humanity has been defective and inefficient because it has been
incomplete. War and its ravages have blighted the world; the education of
woman will be a mighty step toward its abolition and ending, for she will
use her whole influence against war. Woman rears the child and educates
the youth to maturity. She will refuse to give her sons for sacrifice upon
the field of battle. In truth, she will be the greatest factor in
establishing universal peace and international arbitration. Assuredly,
woman will abolish warfare among mankind. Inasmuch as human society
consists of two parts, the male and female, each the complement of the
other, the happiness and stability of humanity cannot be assured unless
both are perfected. Therefore, the standard and status of man and woman
must become equalized.
Among other teachings and principles Baha'u'llah counsels the education of
all members of society. No individual should be denied or deprived of
intellectual training, although each should receive according to capacity.
None must be left in the grades of ignorance, for ignorance is a defect in
the human world. All mankind must be given a knowledge of science and
philosophy--that is, as much as may be deemed necessary. All cannot be
scientists and philosophers, but each should be educated according to his
needs and deserts.
Baha'u'llah teaches that the world of humanity is in need of the breath of
the Holy Spirit, for in spiritual quickening and enlightenment true
oneness is attained with God and man. The Most Great Peace cannot be
assured through racial force and effort; it cannot be established by
patriotic devotion and sacrifice; for nations differ widely and local
patriotism has limitations. Furthermore, it is evident that political
power and diplomatic ability are not conducive to universal agreement, for
the interests of governments are varied and selfish; nor will
international harmony and reconciliation be an outcome of human opinions
concentrated upon it, for opinions are faulty and intrinsically diverse.
Universal peace is an impossibility through human and material agencies;
it must be through spiritual power. There is need of a universal impelling
force which will establish the oneness of humanity and destroy the
foundations of war and strife. None other than the divine power can do
this; therefore, it will be accomplished through the breath of the Holy
Spirit.
No matter how far the material world advances, it cannot establish the
happiness of mankind. Only when material and spiritual civilization are
linked and coordinated will happiness be assured. Then material
civilization will not contribute its energies to the forces of evil in
destroying the oneness of humanity, for in material civilization good and
evil advance together and maintain the same pace. For example, consider
the material progress of man in the last decade. Schools and colleges,
hospitals, philanthropic institutions, scientific academies and temples of
philosophy have been founded, but hand in hand with these evidences of
development, the invention and production of means and weapons for human
destruction have correspondingly increased. In early days the weapon of
war was the sword; now it is the magazine rifle. Among the ancients, men
fought with javelins and daggers; now they employ shells and bombs.
Dreadnoughts are built, torpedoes invented, and every few days new
ammunition is forthcoming.
All this is the outcome of material civilization; therefore, although
material advancement furthers good purposes in life, at the same time it
serves evil ends. The divine civilization is good because it cultivates
morals. Consider what the Prophets of God have contributed to human
morality. Jesus Christ summoned all to the Most Great Peace through the
acquisition of pure morals. If the moral precepts and foundations of
divine civilization become united with the material advancement of man,
there is no doubt that the happiness of the human world will be attained
and that from every direction the glad tidings of peace upon earth will be
announced. Then humankind will achieve extraordinary progress, the sphere
of human intelligence will be immeasurably enlarged, wonderful inventions
will appear, and the spirit of God will reveal itself; all men will
consort in joy and fragrance, and eternal life will be conferred upon the
children of the Kingdom. Then will the power of the divine make itself
effective and the breath of the Holy Spirit penetrate the essence of all
things. Therefore, the material and the divine, or merciful, civilizations
must progress together until the highest aspirations and desires of
humanity shall become realized.
These are a few of the teachings and principles of Baha'u'llah, briefly
presented so that you may be informed of their significance and purpose
and find them a stimulus to your knowledge and actions. I ask God to
assist this prosperous and progressive nation and to bestow His blessings
upon this just government and wonderful continent of the West.