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.
Baha'u'llah 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.
The first teaching of Baha'u'llah is the investigation of reality. Man
must seek reality himself, forsaking imitations and adherence to mere
hereditary forms. As the nations of the world are following imitations in
lieu of truth and as imitations are many and various, differences of
belief have been productive of strife and warfare. So long as these
imitations remain, the oneness of the world of humanity is impossible.
Therefore, we must investigate reality in order that by its light the
clouds and darkness may be dispelled. Reality is one reality; it does not
admit multiplicity or division. If the nations of the world investigate
reality, they will agree and become united. Many people and sects in
Persia have sought reality through the guidance and teaching of
Baha'u'llah. They have become united and now live in a state of agreement
and love; among them there is no longer the least trace of enmity and
strife.
The Jews were expecting the appearance of the Messiah, looking forward to
it with devotion of heart and soul, but because they were submerged in
imitations, they did not believe in Jesus Christ when He appeared. Finally
they rose against Him even to the extreme of persecution and shedding His
blood. Had they investigated reality, they would have accepted their
promised Messiah. These blind imitations and hereditary prejudices have
invariably become the cause of bitterness and hatred and have filled the
world with darkness and violence of war. Therefore, we must seek the
fundamental truth in order to extricate ourselves from such conditions and
then with illumined faces find the pathway to the Kingdom of God.
The second teaching of Baha'u'llah concerns the unity of mankind. All are
the servants of God and members of one human family. God has created all,
and all are His children. He rears, nourishes, provides for and is kind to
all. Why should we be unjust and unkind? This is the policy of God, the
lights of which have shone throughout the world. His sun bestows its
effulgence unsparingly upon all; His clouds send down rain without
distinction or favor; His breezes refresh the whole earth. It is evident
that humankind without exception is sheltered beneath His mercy and
protection. Some are imperfect; they must be perfected. The ignorant must
be taught, the sick healed, the sleepers awakened. The child must not be
oppressed or censured because it is undeveloped; it must be patiently
trained. The sick must not be neglected because they are ailing; nay,
rather, we must have compassion upon them and bring them healing. Briefly,
the old conditions of animosity, bigotry and hatred between the religious
systems must be dispelled and the new conditions of love, agreement and
spiritual brotherhood be established among them.
The third teaching of Baha'u'llah is that religion must be the source of
fellowship, the cause of unity and the nearness of God to man. If it
rouses hatred and strife, it is evident that absence of religion is
preferable and an irreligious man better than one who professes it.
According to the divine Will and intention religion should be the cause of
love and agreement, a bond to unify all mankind, for it is a message of
peace and goodwill to man from God.
The fourth teaching of Baha'u'llah is the agreement of religion and
science. God has endowed man with intelligence and reason whereby he is
required to determine the verity of questions and propositions. If
religious beliefs and opinions are found contrary to the standards of
science, they are mere superstitions and imaginations; for the antithesis
of knowledge is ignorance, and the child of ignorance is superstition.
Unquestionably there must be agreement between true religion and science.
If a question be found contrary to reason, faith and belief in it are
impossible, and there is no outcome but wavering and vacillation.
Baha'u'llah also taught that prejudices--whether religious, racial,
patriotic or political--are destructive to the foundations of human
development. Prejudices of any kind are the destroyers of human happiness
and welfare. Until they are dispelled, the advancement of the world of
humanity is not possible; yet racial, religious and national biases are
observed everywhere. For thousands of years the world of humanity has been
agitated and disturbed by prejudices. As long as it prevails, warfare,
animosity and hatred will continue. Therefore, if we seek to establish
peace, we must cast aside this obstacle; for otherwise, agreement and
composure are not to be attained.
Sixth, Baha'u'llah set forth principles of guidance and teaching for
economic readjustment. Regulations were revealed by Him which ensure the
welfare of the commonwealth. As the rich man enjoys his life surrounded by
ease and luxuries, so the poor man must, likewise, have a home and be
provided with sustenance and comforts commensurate with his needs. This
readjustment of the social economy is of the greatest importance inasmuch
as it ensures the stability of the world of humanity; and until it is
effected, happiness and prosperity are impossible.
Seventh, Baha'u'llah taught that an equal standard of human rights must be
recognized and adopted. In the estimation of God all men are equal; there
is no distinction or preferment for any soul in the dominion of His
justice and equity.
Eighth, education is essential, and all standards of training and teaching
throughout the world of mankind should be brought into conformity and
agreement; a universal curriculum should be established, and the basis of
ethics be the same.
Ninth, a universal language shall be adopted and be taught by all the
schools and institutions of the world. A committee appointed by national
bodies of learning shall select a suitable language to be used as a medium
of international communication. All must acquire it. This is one of the
great factors in the unification of man.
Tenth, Baha'u'llah emphasized and established the equality of man and
woman. Sex is not particularized to humanity; it exists throughout the
animate kingdoms but without distinction or preference. In the vegetable
kingdom there is complete equality between male and female of species.
Likewise, in the animal plane equality exists; all are under the
protection of God. Is it becoming to man that he, the noblest of
creatures, should observe and insist upon such distinction? Woman's lack
of progress and proficiency has been due to her need of equal education
and opportunity. Had she been allowed this equality, there is no doubt she
would be the counterpart of man in ability and capacity. The happiness of
mankind will be realized when women and men coordinate and advance
equally, for each is the complement and helpmeet of the other.
The world of humanity cannot advance through mere physical powers and
intellectual attainments; nay, rather, the Holy Spirit is essential. The
divine Father must assist the human world to attain maturity. The body of
man is in need of physical and mental energy, but his spirit requires the
life and fortification of the Holy Spirit. Without its protection and
quickening the human world would be extinguished. Jesus Christ declared,
"Let the dead bury their dead." He also said, "That which is born of the
flesh is flesh; and that which is born of the Spirit is spirit." It is
evident, therefore, according to Christ that the human spirit which is not
fortified by the presence of the Holy Spirit is dead and in need of
resurrection by that divine power; otherwise, though materially advanced
to high degrees, man cannot attain full and complete progress.