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. Muhammad was the Messenger of
reality. The Bab was the door of reality. Baha'u'llah 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 Baha'u'llah
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 Baha'u'llah--have attained complete fellowship and spiritual
agreement. Former differences and dissensions have passed away entirely.
Some of the principles of Baha'u'llah'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, Muhammad 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. Muhammad 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 Baha'u'llah 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.
Baha'u'llah 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