PART II

The Eleven Principles out of the Teaching of Baha'u'llah, Explained by

'Abdu'l-Baha in Paris.

I.--The Search after Truth.

II.--The Unity of Mankind.

III.--Religion ought to be the Cause of Love and Affection. (Not given

separately.)

IV.--The Unity of Religion and Science.

V.--Abolition of Prejudices.

VI.--Equalization of Means of Existence.

VII.--Equality of Men before the Law.

VIII.--Universal Peace.

IX.--Non-Interference of Religion and Politics.

X.--Equality of Sex--Education of Women.

XI.--The Power of the Holy Spirit.

THEOSOPHICAL SOCIETY, PARIS

Since my arrival in Paris, I have been told of the Theosophical Society,

and I know that it is composed of honoured and respected men. You are men

of intellect and thought, men with spiritual ideals, and it is a great

pleasure for me to be among you.

Let us thank God who has drawn us together this evening. It gives me great

joy, for I see that you are seekers after truth. You are not held in

bondage by the chains of prejudice, and your greatest longing is to know

the truth. Truth may be likened to the sun! The sun is the luminous body

that disperses all shadows; in the same way does truth scatter the shadows

of our imagination. As the sun gives life to the body of humanity so does

truth give life to their souls. Truth is a sun that rises from different

points on the horizon.

Sometimes the sun rises from the centre of the horizon, then in summer it

rises farther north, in winter farther south--but it is always the

self-same sun, however different are the points of its rising.

In like manner truth is one, although its manifestations may be very

different. Some men have eyes and see. These worship the sun, no matter

from which point on the horizon it may dawn; and when the sun has left the

winter sky to appear in the summer one, they know how to find it again.

Others there are who worship only the spot from which the sun arose, and

when it arises in its glory from another place they remain in

contemplation before the spot of its former rising. Alas! these men are

deprived of the blessings of the sun. Those who in truth adore the sun

itself will recognize it from whatsoever dawning-place it may appear, and

will straightway turn their faces towards its radiance.

We must adore the sun itself and not merely the place of its appearance.

In the same way men of enlightened heart worship truth on whatever horizon

it appears. They are not bound by personality, but they follow the truth,

and are able to recognize it no matter from whence it may come. It is this

same truth which helps humanity to progress, which gives life to all

created beings, for it is the Tree of Life!

In His teaching Baha'u'llah gives us the explanation of truth, and I wish

to speak to you briefly about this, for I see that you are capable of

understanding. I.--The first principle of Baha'u'llah is:

The Search for Truth

Man must cut himself free from all prejudice and from the result of his

own imagination, so that he may be able to search for truth unhindered.

Truth is one in all religions, and by means of it the unity of the world

can be realized.

All the peoples have a fundamental belief in common. Being one, truth

cannot be divided, and the differences that appear to exist among the

nations only result from their attachment to prejudice. If only men would

search out truth, they would find themselves united.

II.--The second principle of Baha'u'llah is:

The Unity of Mankind

The one all-loving God bestows His divine Grace and Favour on all mankind;

one and all are servants of the Most High, and His Goodness, Mercy and

loving Kindness are showered upon all His creatures. The glory of humanity

is the heritage of each one.

All men are the leaves and fruit of one same tree, they are all branches

of the tree of Adam, they all have the same origin. The same rain has

fallen upon them all, the same warm sun makes them grow, they are all

refreshed by the same breeze. The only differences that exist and that

keep them apart are these: there are the children who need guidance, the

ignorant to be instructed, the sick to be tended and healed; thus, I say

that the whole of humanity is enveloped by the Mercy and Grace of God. As

the Holy Writings tell us: All men are equal before God. He is no

respecter of persons.

III.--The third principle of Baha'u'llah is:

Religion should be the Cause of Love and Affection

Religion should unite all hearts and cause wars and disputes to vanish

from the face of the earth, give birth to spirituality, and bring life and

light to each heart. If religion becomes a cause of dislike, hatred and

division, it were better to be without it, and to withdraw from such a

religion would be a truly religious act. For it is clear that the purpose

of a remedy is to cure; but if the remedy should only aggravate the

complaint it had better be left alone. Any religion which is not a cause

of love and unity is no religion. All the holy prophets were as doctors to

the soul; they gave prescriptions for the healing of mankind; thus any

remedy that causes disease does not come from the great and supreme

Physician.

IV.--The fourth principle of Baha'u'llah is:

The Unity of Religion and Science

We may think of science as one wing and religion as the other; a bird

needs two wings for flight, one alone would be useless. Any religion that

contradicts science or that is opposed to it, is only ignorance--for

ignorance is the opposite of knowledge.

Religion which consists only of rites and ceremonies of prejudice is not

the truth. Let us earnestly endeavour to be the means of uniting religion

and science.

'Ali, the son-in-law of Muhammad, said: 'That which is in conformity with

science is also in conformity with religion'. Whatever the intelligence of

man cannot understand, religion ought not to accept. Religion and science

walk hand in hand, and any religion contrary to science is not the truth.

V.--The fifth principle of Baha'u'llah is:

Prejudices of Religion, Race or Sect destroy the foundation of Humanity

All the divisions in the world, hatred, war and bloodshed, are caused by

one or other of these prejudices.

The whole world must be looked upon as one single country, all the nations

as one nation, all men as belonging to one race. Religions, races, and

nations are all divisions of man's making only, and are necessary only in

his thought; before God there are neither Persians, Arabs, French nor

English; God is God for all, and to Him all creation is one. We must obey

God, and strive to follow Him by leaving all our prejudices and bringing

about peace on earth.

VI.--The sixth principle of Baha'u'llah is:

Equal opportunity of the means of Existence

Every human being has the right to live; they have a right to rest, and to

a certain amount of well-being. As a rich man is able to live in his

palace surrounded by luxury and the greatest comfort, so should a poor man

be able to have the necessaries of life. Nobody should die of hunger;

everybody should have sufficient clothing; one man should not live in

excess while another has no possible means of existence.

Let us try with all the strength we have to bring about happier

conditions, so that no single soul may be destitute.

VII.--The seventh principle of Baha'u'llah is:

The Equality of Men--equality before the Law

The Law must reign, and not the individual; thus will the world become a

place of beauty and true brotherhood will be realized. Having attained

solidarity, men will have found truth.

VIII.--The eighth principle of Baha'u'llah is:

Universal Peace

A Supreme Tribunal shall be elected by the peoples and governments of

every nation, where members from each country and government shall

assemble in unity. All disputes shall be brought before this Court, its

mission being to prevent war.

IX.--The ninth principle of Baha'u'llah is:

That Religion should not concern itself with Political Questions

Religion is concerned with things of the spirit, politics with things of

the world. Religion has to work with the world of thought, whilst the

field of politics lies with the world of external conditions.

It is the work of the clergy to educate the people, to instruct them, to

give them good advice and teaching so that they may progress spiritually.

With political questions they have nothing to do.

X.--The tenth principle of Baha'u'llah is:

Education and Instruction of Women

Women have equal rights with men upon earth; in religion and society they

are a very important element. As long as women are prevented from

attaining their highest possibilities, so long will men be unable to

achieve the greatness which might be theirs.

XI.--The eleventh principle of Baha'u'llah is:

The Power of the Holy Spirit, by which alone Spiritual Development is

achieved

It is only by the breath of the Holy Spirit that spiritual development can

come about. No matter how the material world may progress, no matter how

splendidly it may adorn itself, it can never be anything but a lifeless

body unless the soul is within, for it is the soul that animates the body;

the body alone has no real significance. Deprived of the blessings of the

Holy Spirit the material body would be inert.

Here are, very briefly explained, some of the principles of Baha'u'llah.

In short, it behoves us all to be lovers of truth. Let us seek her in

every season and in every country, being careful never to attach ourselves

to personalities. Let us see the light wherever it shines, and may we be

enabled to recognize the light of truth no matter where it may arise. Let

us inhale the perfume of the rose from the midst of thorns which surround

it; let us drink the running water from every pure spring.

Since I arrived in Paris, it has given me much pleasure to meet such

Parisians as you are, for praise be to God, you are intelligent,

unprejudiced, and you long to know the truth. You have in your hearts the

love of humanity, and as far as you are able, you exert yourselves in the

cause of charitable work and in the bringing about of unity; this is

especially what Baha'u'llah desired.

It is for this reason that I am so happy to be among you, and I pray for

you, that you may be receptacles for the Blessings of God, and that you

may be the means of spreading spirituality throughout this country.

You already have a wonderful material civilization and in like manner

shall spiritual civilization be yours.

Monsieur Bleck thanked 'Abdu'l-Baha, and he replied:

'I am very grateful to you for the kind sentiments which you have just

uttered. I hope that these two movements will ere long be spread all over

the earth. Then will the unity of humanity have pitched its tent in the

centre of the world.'

THE FIRST PRINCIPLE--SEARCH AFTER TRUTH

4 Avenue de Camoeens, Paris

November 10th

The first principle of the Teaching of Baha'u'llah is:

The Search after Truth

If a man would succeed in his search after truth, he must, in the first

place, shut his eyes to all the traditional superstitions of the past.

The Jews have traditional superstitions, the Buddhists and the

Zoroastrians are not free from them, neither are the Christians! All

religions have gradually become bound by tradition and dogma.

All consider themselves, respectively, the only guardians of the truth,

and that every other religion is composed of errors. They themselves are

right, all others are wrong! The Jews believe that they are the only

possessors of the truth and condemn all other religions. The Christians

affirm that their religion is the only true one, that all others are

false. Likewise the Buddhists and Muhammadans; all limit themselves. If

all condemn one another, where shall we search for truth? All

contradicting one another, all cannot be true. If each believe his

particular religion to be the only true one, he blinds his eyes to the

truth in the others. If, for instance, a Jew is bound by the external

practice of the religion of Israel, he does not permit himself to perceive

that truth can exist in any other religion; it must be all contained in

his own!

We should, therefore, detach ourselves from the external forms and

practices of religion. We must realize that these forms and practices,

however beautiful, are but garments clothing the warm heart and the living

limbs of Divine truth. We must abandon the prejudices of tradition if we

would succeed in finding the truth at the core of all religions. If a

Zoroastrian believes that the Sun is God, how can he be united to other

religions? While idolaters believe in their various idols, how can they

understand the oneness of God?

It is, therefore, clear that in order to make any progress in the search

after truth we must relinquish superstition. If all seekers would follow

this principle they would obtain a clear vision of the truth.

If five people meet together to seek for truth, they must begin by cutting

themselves free from all their own special conditions and renouncing all

preconceived ideas. In order to find truth we must give up our prejudices,

our own small trivial notions; an open receptive mind is essential. If our

chalice is full of self, there is no room in it for the water of life. The

fact that we imagine ourselves to be right and everybody else wrong is the

greatest of all obstacles in the path towards unity, and unity is

necessary if we would reach truth, for truth is one.

Therefore it is imperative that we should renounce our own particular

prejudices and superstitions if we earnestly desire to seek the truth.

Unless we make a distinction in our minds between dogma, superstition and

prejudice on the one hand, and truth on the other, we cannot succeed. When

we are in earnest in our search for anything we look for it everywhere.

This principle we must carry out in our search for truth.

Science must be accepted. No one truth can contradict another truth. Light

is good in whatsoever lamp it is burning! A rose is beautiful in

whatsoever garden it may bloom! A star has the same radiance if it shines

from the East or from the West. Be free from prejudice, so will you love

the Sun of Truth from whatsoever point in the horizon it may arise! You

will realize that if the Divine light of truth shone in Jesus Christ it

also shone in Moses and in Buddha. The earnest seeker will arrive at this

truth. This is what is meant by the 'Search after Truth'.

It means, also, that we must be willing to clear away all that we have

previously learned, all that would clog our steps on the way to truth; we

must not shrink if necessary from beginning our education all over again.

We must not allow our love for any one religion or any one personality to

so blind our eyes that we become fettered by superstition! When we are

freed from all these bonds, seeking with liberated minds, then shall we be

able to arrive at our goal.

'Seek the truth, the truth shall make you free.' So shall we see the truth

in all religions, for truth is in all and truth is one!

THE SECOND PRINCIPLE--THE UNITY OF MANKIND

November 11th

I spoke yesterday of the first principle of the Teaching of Baha'u'llah,

'The Search for Truth'; how it is necessary for a man to put aside all in

the nature of superstition, and every tradition which would blind his eyes

to the existence of truth in all religions. He must not, while loving and

clinging to one form of religion, permit himself to detest all others. It

is essential that he search for truth in all religions, and, if his

seeking be in earnest, he will assuredly succeed.

Now the first discovery which we make in our 'Search after Truth', will

lead us to the second principle, which is the 'Unity of Mankind'. All men

are servants of the One God. One God reigns over all the nations of the

world and has pleasure in all His children. All men are of one family; the

crown of humanity rests on the head of every human being.

In the eyes of the Creator all His children are equal; His goodness is

poured forth on all. He does not favour this nation nor that nation, all

alike are His creatures. This being so, why should we make divisions,

separating one race from another? Why should we create barriers of

superstition and tradition bringing discord and hatred among the people?

The only difference between members of the human family is that of degree.

Some are like children who are ignorant, and must be educated until they

arrive at maturity. Some are like the sick and must be treated with

tenderness and care. None are bad or evil! We must not be repelled by

these poor children. We must treat them with great kindness, teaching the

ignorant and tenderly nursing the sick.

Consider: Unity is necessary to existence. Love is the very cause of life;

on the other hand, separation brings death. In the world of material

creation, for instance, all things owe their actual life to unity. The

elements which compose wood, mineral, or stone, are held together by the

law of attraction. If this law should cease for one moment to operate

these elements would not hold together, they would fall apart, and the

object would in that particular form cease to exist. The law of attraction

has brought together certain elements in the form of this beautiful

flower, but when that attraction is withdrawn from this centre the flower

will decompose, and, as a flower, cease to exist.

So it is with the great body of humanity. The wonderful Law of Attraction,

Harmony and Unity, holds together this marvellous Creation.

As with the whole, so with the parts; whether a flower or a human body,

when the attracting principle is withdrawn from it, the flower or the man

dies. It is therefore clear that attraction, harmony, unity and Love, are

the cause of life, whereas repulsion, discord, hatred and separation bring

death.

We have seen that whatever brings division into the world of existence

causes death. Likewise in the world of the spirit does the same law

operate.

Therefore should every servant of the One God be obedient to the law of

love, avoiding all hatred, discord, and strife. We find when we observe

nature, that the gentler animals group themselves together into flocks and

herds, whereas the savage, ferocious creatures, such as the lion, the

tiger, and the wolf, live in wild forests, apart from civilization. Two

wolves, or two lions, may live amicably together; but a thousand lambs may

share the same fold and a large number of deer can form one herd. Two

eagles can dwell in the same place, but a thousand doves can gather into

one habitation.

Man should, at least, be numbered among the gentler animals; but when he

becomes ferocious he is more cruel and malicious than the most savage of

the animal creation!

Now Baha'u'llah has proclaimed the 'Unity of the World of Mankind'. All

peoples and nations are of one family, the children of one Father, and

should be to one another as brothers and sisters! I hope that you will

endeavour in your lives to show forth and spread this teaching.

Baha'u'llah said that we should love even our enemies and be to them as

friends. If all men were obedient to this principle, the greatest unity

and understanding would be established in the hearts of mankind.

THIRD PRINCIPLE

['That religion ought to be a Cause of Love and Affection' is much

emphasized in many of the Discourses of which the Notes are given in this

book, as well as in the explanation of several of the other Principles.]

FOURTH PRINCIPLE--THE ACCEPTANCE OF THE RELATION BETWEEN RELIGION AND

SCIENCE

4 Avenue de Camoeens, Paris,

November 12th

'Abdu'l-Baha said:

I have spoken to you of some of the principles of Baha'u'llah: The Search

after Truth and The Unity of Mankind. I will now explain the Fourth

Principle, which is The Acceptance of the Relation between Religion and

Science.

There is no contradiction between true religion and science. When a

religion is opposed to science it becomes mere superstition: that which is

contrary to knowledge is ignorance.

How can a man believe to be a fact that which science has proved to be

impossible? If he believes in spite of his reason, it is rather ignorant

superstition than faith. The true principles of all religions are in

conformity with the teachings of science.

The Unity of God is logical, and this idea is not antagonistic to the

conclusions arrived at by scientific study.

All religions teach that we must do good, that we must be generous,

sincere, truthful, law-abiding, and faithful; all this is reasonable, and

logically the only way in which humanity can progress.

All religious laws conform to reason, and are suited to the people for

whom they are framed, and for the age in which they are to be obeyed.

Religion has two main parts:

(1) The Spiritual.

(2) The Practical.

The spiritual part never changes. All the Manifestations of God and His

Prophets have taught the same truths and given the same spiritual law.

They all teach the one code of morality. There is no division in the

truth. The Sun has sent forth many rays to illumine human intelligence,

the light is always the same.

The practical part of religion deals with exterior forms and ceremonies,

and with modes of punishment for certain offences. This is the material

side of the law, and guides the customs and manners of the people.

In the time of Moses, there were ten crimes punishable by death. When

Christ came this was changed; the old axiom 'an eye for an eye, and a

tooth for a tooth' was converted into 'Love your enemies, do good to them

that hate you', the stern old law being changed into one of love, mercy

and forbearance!

In the former days the punishment for theft was the cutting off of the

right hand; in our time this law could not be so applied. In this age, a

man who curses his father is allowed to live, when formerly he would have

been put to death. It is therefore evident that whilst the spiritual law

never alters, the practical rules must change their application with the

necessities of the time. The spiritual aspect of religion is the greater,

the more important of the two, and this is the same for all time, it never

changes! It is the same, yesterday, today, and for ever! 'As it was the

beginning, is now, and ever shall be.'

Now, all questions of morality contained in the spiritual, immutable law

of every religion are logically right. If religion were contrary to

logical reason then it would cease to be a religion and be merely a

tradition. Religion and science are the two wings upon which man's

intelligence can soar into the heights, with which the human soul can

progress. It is not possible to fly with one wing alone! Should a man try

to fly with the wing of religion alone he would quickly fall into the

quagmire of superstition, whilst on the other hand, with the wing of

science alone he would also make no progress, but fall into the despairing

slough of materialism. All religions of the present day have fallen into

superstitious practices, out of harmony alike with the true principles of

the teaching they represent and with the scientific discoveries of the

time. Many religious leaders have grown to think that the importance of

religion lies mainly in the adherence to a collection of certain dogmas

and the practice of rites and ceremonies! Those whose souls they profess

to cure are taught to believe likewise, and these cling tenaciously to the

outward forms, confusing them with the inward truth.

Now, these forms and rituals differ in the various churches and amongst

the different sects, and even contradict one another; giving rise to

discord, hatred, and disunion. The outcome of all this dissension is the

belief of many cultured men that religion and science are contradictory

terms, that religion needs no powers of reflection, and should in no wise

be regulated by science, but must of necessity be opposed, the one to the

other. The unfortunate effect of this is that science has drifted apart

from religion, and religion has become a mere blind and more or less

apathetic following of the precepts of certain religious teachers, who

insist on their own favourite dogmas being accepted even when they are

contrary to science. This is foolishness, for it is quite evident that

science is the light, and, being so, religion truly so-called does not

oppose knowledge.

We are familiar with the phrases 'Light and Darkness', 'Religion and

Science'. But the religion which does not walk hand in hand with science

is itself in the darkness of superstition and ignorance.

Much of the discord and disunion of the world is created by these man-made

oppositions and contradictions. If religion were in harmony with science

and they walked together, much of the hatred and bitterness now bringing

misery to the human race would be at an end.

Consider what it is that singles man out from among created beings, and

makes of him a creature apart. Is it not his reasoning power, his

intelligence? Shall he not make use of these in his study of religion? I

say unto you: weigh carefully in the balance of reason and science

everything that is presented to you as religion. If it passes this test,

then accept it, for it is truth! If, however, it does not so conform, then

reject it, for it is ignorance!

Look around and see how the world of today is drowned in superstition and

outward forms!

Some worship the product of their own imagination: they make for

themselves an imaginary God and adore this, when the creation of their

finite minds cannot be the Infinite Mighty Maker of all things visible and

invisible! Others worship the sun or trees, also stones! In past ages

there were those who adored the sea, the clouds, and even clay!

Today, men have grown into such adoring attachment to outward forms and

ceremonies that they dispute over this point of ritual or that particular

practice, until one hears on all sides of wearisome arguments and unrest.

There are individuals who have weak intellects and their powers of

reasoning have not developed, but the strength and power of religion must

not be doubted because of the incapacity of these persons to understand.

A small child cannot comprehend the laws that govern nature, but this is

on account of the immature intellect of that child; when he is grown older

and has been educated he too will understand the everlasting truths. A

child does not grasp the fact that the earth revolves round the sun, but,

when his intelligence is awakened, the fact is clear and plain to him.

It is impossible for religion to be contrary to science, even though some

intellects are too weak or too immature to understand truth.

God made religion and science to be the measure, as it were, of our

understanding. Take heed that you neglect not such a wonderful power.

Weigh all things in this balance.

To him who has the power of comprehension religion is like an open book,

but how can it be possible for a man devoid of reason and intellectuality

to understand the Divine Realities of God?

Put all your beliefs into harmony with science; there can be no

opposition, for truth is one. When religion, shorn of its superstitions,

traditions, and unintelligent dogmas, shows its conformity with science,

then will there be a great unifying, cleansing force in the world which

will sweep before it all wars, disagreements, discords and struggles--and

then will mankind be united in the power of the Love of God.

THE FIFTH PRINCIPLE--THE ABOLITION OF PREJUDICES

4 Avenue de Camoeens, Paris,

November 13th

All prejudices, whether of religion, race, politics or nation, must be

renounced, for these prejudices have caused the world's sickness. It is a

grave malady which, unless arrested, is capable of causing the destruction

of the whole human race. Every ruinous war, with its terrible bloodshed

and misery, has been caused by one or other of these prejudices.

The deplorable wars going on in these days are caused by the fanatical

religious hatred of one people for another, or the prejudices of race or

colour.

Until all these barriers erected by prejudice are swept away, it is not

possible for humanity to be at peace. For this reason Baha'u'llah has

said, 'These Prejudices are destructive to mankind'.

Contemplate first the prejudice of religion: consider the nations of

so-called religious people; if they were truly worshippers of God they

would obey His law which forbids them to kill one another.

If priests of religion really adored the God of love and served the Divine

Light, they would teach their people to keep the chief Commandment, 'To be

in love and charity with all men'. But we find the contrary, for it is

often the priests who encourage nations to fight. Religious hatred is ever

the most cruel!

All religions teach that we should love one another; that we should seek

out our own shortcomings before we presume to condemn the faults of

others, that we must not consider ourselves superior to our neighbours! We

must be careful not to exalt ourselves lest we be humiliated.

Who are we that we should judge? How shall we know who, in the sight of

God, is the most upright man? God's thoughts are not like our thoughts!

How many men who have seemed saint-like to their friends have fallen into

the greatest humiliation. Think of Judas Iscariot; he began well, but

remember his end! On the other hand, Paul, the Apostle, was in his early

life an enemy of Christ, whilst later he became His most faithful servant.

How then can we flatter ourselves and despise others?

Let us therefore be humble, without prejudices, preferring others' good to

our own! Let us never say, 'I am a believer but he is an infidel', 'I am

near to God, whilst he is an outcast'. We can never know what will be the

final judgment! Therefore let us help all who are in need of any kind of

assistance.

Let us teach the ignorant, and take care of the young child until he grows

to maturity. When we find a person fallen into the depths of misery or sin

we must be kind to him, take him by the hand, help him to regain his

footing, his strength; we must guide him with love and tenderness, treat

him as a friend not as an enemy.

We have no right to look upon any of our fellow-mortals as evil.

Concerning the prejudice of race: it is an illusion, a superstition pure

and simple! For God created us all of one race. There were no differences

in the beginning, for we are all descendants of Adam. In the beginning,

also, there were no limits and boundaries between the different lands; no

part of the earth belonged more to one people than to another. In the

sight of God there is no difference between the various races. Why should

man invent such a prejudice? How can we uphold war caused by an illusion?

God has not created men that they should destroy one another. All races,

tribes, sects and classes share equally in the Bounty of their Heavenly

Father.

The only difference lies in the degree of faithfulness, of obedience to

the laws of God. There are some who are as lighted torches, there are

others who shine as stars in the sky of humanity. The lovers of mankind,

these are the superior men, of whatever nation, creed, or colour they may

be. For it is they to whom God will say these blessed words, 'Well done,

My good and faithful servants'. In that day He will not ask, 'Are you

English, French, or perhaps Persian? Do you come from the East, or from

the West?'

The only division that is real is this: There are heavenly men and earthly

men; self-sacrificing servants of humanity in the love of the Most High,

bringing harmony and unity, teaching peace and goodwill to men. On the

other hand there are those selfish men, haters of their brethren, in whose

hearts prejudice has replaced loving kindness, and whose influence breeds

discord and strife.

To which race or to which colour belong these two divisions of men, to the

White, to the Yellow, to the Black, to the East or to the West, to the

North or to the South? If these are God's divisions, why should we invent

others? Political prejudice is equally mischievous, it is one of the

greatest causes of bitter strife amongst the children of men. There are

people who find pleasure in breeding discord, who constantly endeavour to

goad their country into making war upon other nations--and why? They think

to advantage their own country to the detriment of all others. They send

armies to harass and destroy the land, in order to become famous in the

world, for the joy of conquest. That it may be said: 'Such a country has

defeated another, and brought it under the yoke of their stronger, more

superior rule'. This victory, bought at the price of much bloodshed, is

not lasting! The conqueror shall one day be conquered; and the vanquished

ones victorious! Remember the history of the past: did not France conquer

Germany more than once--then did not the German nation overcome France?

We learn also that France conquered England; then was the English nation

victorious over France!

These glorious conquests are so ephemeral! Why attach so great importance

to them and to their fame, as to be willing to shed the blood of the

people for their attainment? Is any victory worth the inevitable train of

evils consequent upon human slaughter, the grief and sorrow and ruin which

must overwhelm so many homes of both nations? For it is not possible that

one country alone should suffer.

Oh! why will man, the disobedient child of God, who should be an example

of the power of the spiritual law, turn his face away from the Divine

Teaching and put all his effort into destruction and war?

My hope is that in this enlightened century the Divine Light of love will

shed its radiance over the whole world, seeking out the responsive heart's

intelligence of every human being; that the light of the Sun of Truth will

lead politicians to shake off all the claims of prejudice and

superstition, and with freed minds to follow the Policy of God: for Divine

Politics are mighty, man's politics are feeble! God has created all the

world, and bestows His Divine Bounty upon every creature.

Are we not the servants of God? Shall we neglect to follow our Master's

Example, and ignore His Commands?

I pray that the Kingdom shall come on Earth, and that all darkness shall

be driven away by the effulgence of the Heavenly Sun.

THE SIXTH PRINCIPLE--MEANS OF EXISTENCE

4 Avenue de Camoeens, Paris

One of the most important principles of the Teaching of Baha'u'llah is:

The right of every human being to the daily bread whereby they exist, or

the equalization of the means of livelihood.

The arrangements of the circumstances of the people must be such that

poverty shall disappear, that everyone, as far as possible, according to

his rank and position, shall share in comfort and well-being.

We see amongst us men who are overburdened with riches on the one hand,

and on the other those unfortunate ones who starve with nothing; those who

possess several stately palaces, and those who have not where to lay their

head. Some we find with numerous courses of costly and dainty food; whilst

others can scarce find sufficient crusts to keep them alive. Whilst some

are clothed in velvets, furs and fine linen, others have insufficient,

poor and thin garments with which to protect them from the cold.

This condition of affairs is wrong, and must be remedied. Now the remedy

must be carefully undertaken. It cannot be done by bringing to pass

absolute equality between men.

Equality is a chimera! It is entirely impracticable! Even if equality

could be achieved it could not continue--and if its existence were

possible, the whole order of the world would be destroyed. The law of

order must always obtain in the world of humanity. Heaven has so decreed

in the creation of man.

Some are full of intelligence, others have an ordinary amount of it, and

others again are devoid of intellect. In these three classes of men there

is order but not equality. How could it be possible that wisdom and

stupidity should be equal? Humanity, like a great army, requires a

general, captains, under-officers in their degree, and soldiers, each with

their own appointed duties. Degrees are absolutely necessary to ensure an

orderly organization. An army could not be composed of generals alone, or

of captains only, or of nothing but soldiers without one in authority. The

certain result of such a plan would be that disorder and demoralization

would overtake the whole army.

King Lycurgus, the philosopher, made a great plan to equalize the subjects

of Sparta; with self-sacrifice and wisdom was the experiment begun. Then

the king called the people of his kingdom, and made them swear a great

oath to maintain the same order of government if he should leave the

country, also that nothing should make them alter it until his return.

Having secured this oath, he left his kingdom of Sparta and never

returned. Lycurgus abandoned the situation, renouncing his high position,

thinking to achieve the permanent good of his country by the equalization

of the property and of the conditions of life in his kingdom. All the

self-sacrifice of the king was in vain. The great experiment failed. After

a time all was destroyed; his carefully thought-out constitution came to

an end.

The futility of attempting such a scheme was shown and the impossibility

of attaining equal conditions of existence was proclaimed in the ancient

kingdom of Sparta. In our day any such attempt would be equally doomed to

failure.

Certainly, some being enormously rich and others lamentably poor, an

organization is necessary to control and improve this state of affairs. It

is important to limit riches, as it is also of importance to limit

poverty. Either extreme is not good. To be seated in the mean(13) is most

desirable. If it be right for a capitalist to possess a large fortune, it

is equally just that his workman should have a sufficient means of

existence.

A financier with colossal wealth should not exist whilst near him is a

poor man in dire necessity. When we see poverty allowed to reach a

condition of starvation it is a sure sign that somewhere we shall find

tyranny. Men must bestir themselves in this matter, and no longer delay in

altering conditions which bring the misery of grinding poverty to a very

large number of the people. The rich must give of their abundance, they

must soften their hearts and cultivate a compassionate intelligence,

taking thought for those sad ones who are suffering from lack of the very

necessities of life.

There must be special laws made, dealing with these extremes of riches and

of want. The members of the Government should consider the laws of God

when they are framing plans for the ruling of the people. The general

rights of mankind must be guarded and preserved.

The government of the countries should conform to the Divine Law which

gives equal justice to all. This is the only way in which the deplorable

superfluity of great wealth and miserable, demoralizing, degrading poverty

can be abolished. Not until this is done will the Law of God be obeyed.

SEVENTH PRINCIPLE--EQUALITY OF MEN

'The Laws of God are not imposition of will, or of power, or pleasure, but

the resolutions of truth, reason and justice.'

All men are equal before the law, which must reign absolutely.

The object of punishment is not vengeance, but the prevention of crime.

Kings must rule with wisdom and justice; prince, peer and peasant alike

have equal rights to just treatment, there must be no favour shown to

individuals. A judge must be no 'respecter of persons', but administer the

law with strict impartiality in every case brought before him.

If a person commit a crime against you, you have not the right to forgive

him; but the law must punish him in order to prevent a repetition of that

same crime by others, as the pain of the individual is unimportant beside

the general welfare of the people.

When perfect justice reigns in every country of the Eastern and Western

World, then will the earth become a place of beauty. The dignity and

equality of every servant of God will be acknowledged; the ideal of the

solidarity of the human race, the true brotherhood of man, will be

realized; and the glorious light of the Sun of Truth will illumine the

souls of all men.

THE EIGHTH PRINCIPLE--UNIVERSAL PEACE

4 Avenue de Camoeens, Paris

A Supreme Tribunal shall be established by the peoples and Governments of

every nation, composed of members elected from each country and

Government. The members of this Great Council shall assemble in unity. All

disputes of an international character shall be submitted to this Court,

its work being to arrange by arbitration everything which otherwise would

be a cause of war. The mission of this Tribunal would be to prevent war.

One of the great steps towards universal peace would be the establishment

of a universal language. Baha'u'llah commands that the servants of

humanity should meet together, and either choose a language which now

exists, or form a new one. This was revealed in the Kitab-i-Aqdas forty

years ago. It is there pointed out that the question of diversity of

tongues is a very difficult one. There are more than eight hundred

languages in the world, and no person could acquire them all.

The races of mankind are not isolated as in former days. Now, in order to

be in close relationship with all countries it is necessary to be able to

speak their tongues.

A universal language would make intercourse possible with every nation.

Thus it would be needful to know two languages only, the mother tongue and

the universal speech. The latter would enable a man to communicate with

any and every man in the world!

A third language would not be needed. To be able to talk with a member of

any race and country without requiring an interpreter, how helpful and

restful to all!

Esperanto has been drawn up with this end in view: it is a fine invention

and a splendid piece of work, but it needs perfecting. Esperanto as it

stands is very difficult for some people.

An international Congress should be formed, consisting of delegates from

every nation in the world, Eastern as well as Western. This Congress

should form a language that could be acquired by all, and every country

would thereby reap great benefit.

Until such a language is in use, the world will continue to feel the vast

need of this means of intercourse. Difference of speech is one of the most

fruitful causes of dislike and distrust that exists between nations, which

are kept apart by their inability to understand each other's language more

than by any other reason.

If everybody could speak one language, how much more easy would it be to

serve humanity!

Therefore appreciate 'Esperanto', for it is the beginning of the carrying

out of one of the most important of the Laws of Baha'u'llah, and it must

continue to be improved and perfected.

NINTH PRINCIPLE--THE NON-INTERFERENCE OF RELIGION WITH POLITICS

4 Avenue de Camoeens, Paris,

November 17th

In the conduct of life, man is actuated by two main motives: 'The Hope for

Reward' and 'The Fear of Punishment'.

This hope and this fear must consequently be greatly taken into account by

those in authority who have important posts under Government. Their

business in life is to consult together for the framing of laws, and to

provide for their just administration.

The tent of the order of the world is raised and established on the two

pillars of 'Reward and Retribution'.

In despotic Governments carried on by men without Divine faith, where no

fear of spiritual retribution exists, the execution of the laws is

tyrannical and unjust.

There is no greater prevention of oppression than these two sentiments,

hope and fear. They have both political and spiritual consequences.

If administrators of the law would take into consideration the spiritual

consequences of their decisions, and follow the guidance of religion,

'They would be Divine agents in the world of action, the representatives

of God for those who are on earth, and they would defend, for the love of

God, the interests of His servants as they would defend their own'. If a

governor realizes his responsibility, and fears to defy the Divine Law,

his judgments will be just. Above all, if he believes that the

consequences of his actions will follow him beyond his earthly life, and

that 'as he sows so must he reap', such a man will surely avoid injustice

and tyranny.

Should an official, on the contrary, think that all responsibility for his

actions must end with his earthly life, knowing and believing nothing of

Divine favours and a spiritual kingdom of joy, he will lack the incentive

to just dealing, and the inspiration to destroy oppression and

unrighteousness.

When a ruler knows that his judgments will be weighed in a balance by the

Divine Judge, and that if he be not found wanting he will come into the

Celestial Kingdom and that the light of the Heavenly Bounty will shine

upon him, then will he surely act with justice and equity. Behold how

important it is that Ministers of State should be enlightened by religion!

With political questions the clergy, however, have nothing to do!

Religious matters should not be confused with politics in the present

state of the world (for their interests are not identical).

Religion concerns matters of the heart, of the spirit, and of morals.

Politics are occupied with the material things of life. Religious teachers

should not invade the realm of politics; they should concern themselves

with the spiritual education of the people; they should ever give good

counsel to men, trying to serve God and human kind; they should endeavour

to awaken spiritual aspiration, and strive to enlarge the understanding

and knowledge of humanity, to improve morals, and to increase the love for

justice.

This is in accordance with the Teaching of Baha'u'llah. In the Gospel also

it is written, 'Render unto Caesar the things which are Caesar's, and unto

God the things which are God's'.

In Persia there are some amongst the important Ministers of State who are

religious, who are exemplary, who worship God, and who fear to disobey His

Laws, who judge justly and rule their people with Equity. Other Governors

there are in this land who have no fear of God before their eyes, who

think not of the consequences of their actions, working for their own

desires, and these have brought Persia into great trouble and difficulty.

Oh, friends of God, be living examples of justice! So that by the Mercy of

God, the world may see in your actions that you manifest the attributes of

justice and mercy.

Justice is not limited, it is a universal quality. Its operation must be

carried out in all classes, from the highest to the lowest. Justice must

be sacred, and the rights of all the people must be considered. Desire for

others only that which you desire for yourselves. Then shall we rejoice in

the Sun of Justice, which shines from the Horizon of God.

Each man has been placed in a post of honour, which he must not desert. A

humble workman who commits an injustice is as much to blame as a renowned

tyrant. Thus we all have our choice between justice and injustice.

I hope that each one of you will become just, and direct your thoughts

towards the unity of mankind; that you will never harm your neighbours nor

speak ill of any one; that you will respect the rights of all men, and be

more concerned for the interests of others than for your own. Thus will

you become torches of Divine justice, acting in accordance with the

Teaching of Baha'u'llah, who, during His life, bore innumerable trials and

persecutions in order to show forth to the world of mankind the virtues of

the World of Divinity, making it possible for you to realize the supremacy

of the spirit, and to rejoice in the Justice of God.

By His Mercy, the Divine Bounty will be showered upon you, and for this I

pray!

THE TENTH PRINCIPLE--EQUALITY OF SEX

4 Avenue de Camoeens, Paris,

November 14th

The Tenth Principle of the teaching of Baha'u'llah is the equality of the

sexes.

God has created all creatures in couples. Man, beast, or vegetable, all

the things of these three kingdoms are of two sexes, and there is absolute

equality between them.

In the vegetable world there are male plants and female plants; they have

equal rights, and possess an equal share of the beauty of their species;

though indeed the tree that bears fruit might be said to be superior to

that which is unfruitful.

In the animal kingdom we see that the male and the female have equal

rights; and that they each share the advantages of their kind.

Now in the two lower kingdoms of nature we have seen that there is no

question of the superiority of one sex over the other. In the world of

humanity we find a great difference; the female sex is treated as though

inferior, and is not allowed equal rights and privileges. This condition

is due not to nature, but to education. In the Divine Creation there is no

such distinction. Neither sex is superior to the other in the sight of

God. Why then should one sex assert the inferiority of the other,

withholding just rights and privileges as though God had given His

authority for such a course of action? If women received the same

educational advantages as those of men, the result would demonstrate the

equality of capacity of both for scholarship.

In some respects woman is superior to man. She is more tender-hearted,

more receptive, her intuition is more intense.

It is not to be denied that in various directions woman at present is more

backward than man, also that this temporary inferiority is due to the lack

of educational opportunity. In the necessity of life, woman is more

instinct with power than man, for to her he owes his very existence.

If the mother is educated then her children will be well taught. When the

mother is wise, then will the children be led into the path of wisdom. If

the mother be religious she will show her children how they should love

God. If the mother is moral she guides her little ones into the ways of

uprightness.

It is clear therefore that the future generation depends on the mothers of

today. Is not this a vital responsibility for the woman? Does she not

require every possible advantage to equip her for such a task?

Therefore, surely, God is not pleased that so important an instrument as

woman should suffer from want of training in order to attain the

perfections desirable and necessary for her great life's work! Divine

Justice demands that the rights of both sexes should be equally respected

since neither is superior to the other in the eyes of Heaven. Dignity

before God depends, not on sex, but on purity and luminosity of heart.

Human virtues belong equally to all!

Woman must endeavour then to attain greater perfection, to be man's equal

in every respect, to make progress in all in which she has been backward,

so that man will be compelled to acknowledge her equality of capacity and

attainment.

In Europe women have made greater progress than in the East, but there is

still much to be done! When students have arrived at the end of their

school term an examination takes place, and the result thereof determines

the knowledge and capacity of each student. So will it be with woman; her

actions will show her power, there will no longer be any need to proclaim

it by words.

It is my hope that women of the East, as well as their Western sisters,

will progress rapidly until humanity shall reach perfection.

God's Bounty is for all and gives power for all progress. When men own the

equality of women there will be no need for them to struggle for their

rights! One of the principles then of Baha'u'llah is the equality of sex.

Women must make the greatest effort to acquire spiritual power and to

increase in the virtue of wisdom and holiness until their enlightenment

and striving succeeds in bringing about the unity of mankind. They must

work with a burning enthusiasm to spread the Teaching of Baha'u'llah among

the peoples, so that the radiant light of the Divine Bounty may envelop

the souls of all the nations of the world!

THE ELEVENTH PRINCIPLE--THE POWER OF THE HOLY SPIRIT

4 Avenue de Camoeens, Paris,

November 18th

In the teaching of Baha'u'llah, it is written: 'By the Power of the Holy

Spirit alone is man able to progress, for the power of man is limited and

the Divine Power is boundless.' The reading of history brings us to the

conclusion that all truly great men, the benefactors of the human race,

those who have moved men to love the right and hate the wrong and who have

caused real progress, all these have been inspired by the force of the

Holy Spirit.

The Prophets of God have not all graduated in the schools of learned

philosophy; indeed they were often men of humble birth, to all appearance

ignorant, unknown men of no importance in the eyes of the world; sometimes

even lacking the knowledge of reading and writing.

That which raised these great ones above men, and by which they were able

to become Teachers of the truth, was the power of the Holy Spirit. Their

influence on humanity, by virtue of this mighty inspiration, was great and

penetrating.

The influence of the wisest philosophers, without this Spirit Divine, has

been comparatively unimportant, however extensive their learning and deep

their scholarship.

The unusual intellects, for instance, of Plato, Aristotle, Pliny and

Socrates, have not influenced men so greatly that they have been anxious

to sacrifice their lives for their teachings; whilst some of those simple

men so moved humanity that thousands of men have become willing martyrs to

uphold their words; for these words were inspired by the Divine Spirit of

God! The prophets of Judah and Israel, Elijah, Jeremiah, Isaiah and

Ezekiel, were humble men, as were also the apostles of Jesus Christ.

Peter, the chief of the apostles, used to divide the proceeds of his

fishing into seven parts, and when, having taken one part for each day's

use, he arrived at the seventh portion, he knew it was the Sabbath day.

Consider this! and then think of his future position; to what glory he

attained because the Holy Spirit wrought great works through him.

We understand that the Holy Spirit is the energizing factor in the life of

man. Whosoever receives this power is able to influence all with whom he

comes into contact.

The greatest philosophers without this Spirit are powerless, their souls

lifeless, their hearts dead! Unless the Holy Spirit breathes into their

souls, they can do no good work. No system of philosophy has ever been

able to change the manners and customs of a people for the better. Learned

philosophers, unenlightened by the Divine Spirit, have often been men of

inferior morality; they have not proclaimed in their actions the reality

of their beautiful phrases.

The difference between spiritual philosophers and others is shown by their

lives. The Spiritual Teacher shows His belief in His own teaching, by

Himself being what He recommends to others.

An humble man without learning, but filled with the Holy Spirit, is more

powerful than the most nobly-born profound scholar without that

inspiration. He who is educated by the Divine Spirit can, in his time,

lead others to receive the same Spirit.

I pray for you that you may be informed by the life of the Divine Spirit,

so that you may be the means of educating others. The life and morals of a

spiritual man are, in themselves, an education to those who know him.

Think not of your own limitations, dwell only on the welfare of the

Kingdom of Glory. Consider the influence of Jesus Christ on His apostles,

then think of their effect upon the world. These simple men were enabled

by the power of the Holy Spirit to spread the glad tidings!

So may you all receive Divine assistance! No capacity is limited when led

by the Spirit of God!

The earth of itself has no properties of life, it is barren and dry, until

fertilized by the sun and the rain; still the earth need not bewail its

own limitations.

May you be given life! May the rain of the Divine Mercy and the warmth of

the Sun of Truth make your gardens fruitful, so that many beautiful

flowers of exquisite fragrance and love may blossom in abundance. Turn

your faces away from the contemplation of your own finite selves and fix

your eyes upon the Everlasting Radiance; then will your souls receive in

full measure the Divine Power of the Spirit and the Blessings of the

Infinite Bounty.

If you thus keep yourselves in readiness, you will become to the world of

humanity a burning flame, a star of guidance, and a fruitful tree,

changing all its darkness and woe into light and joy by the shining of the

Sun of Mercy and the infinite blessings of the Glad Tidings.

This is the meaning of the power of the Holy Spirit, which I pray may be

bountifully showered upon you.

4 Avenue de Camoeens, Paris, November 28th

4 Avenue de Camoeens, Paris,

November 28th

In these gatherings where we have met and spoken together you have all

become acquainted with the principles of this dispensation, and with the

reality of facts. Unto you it has been given to know these things, but

there are many still unenlightened and submerged in superstition. They

have heard but little of this great and glorious Cause, and the knowledge

they have is for the most part based only on hearsay. Alas, poor souls,

the knowledge they have is not based on truth, the foundation of their

belief is not the teaching of Baha'u'llah! There is, assuredly, a certain

amount of truth in what they have been told, but for the most part their

information has been inaccurate.

The true principles of the blessed Cause of God are the eleven rules which

I have given you, and I have carefully explained these, one by one.

You must endeavour always to live and act in direct obedience to the

teachings and laws of Baha'u'llah, so that every individual may see in all

the acts of your life that in word and in deed you are followers of the

Blessed Perfection.

Exert yourselves so that this glorious teaching may encircle the globe,

and that spirituality may be infused into the hearts of men.

The breath of the Holy Spirit shall confirm you, and although many will

arise against you, they shall not prevail!

When the Lord Christ was crowned with thorns, He knew that all the diadems

of the world were at His feet. All earthly crowns, however brilliant,

powerful and resplendent, bowed in adoration before the crown of thorns!

It was from this sure and certain knowledge He spoke, when He said: 'All

power is given unto Me, in Heaven and in earth'.(14)

Now I say unto you, bear this on your hearts and in your minds. Verily

your light shall illumine the whole world, your spirituality shall affect

the heart of things. You shall in truth become the lighted torches of the

globe. Fear not, neither be dismayed, for your light shall penetrate the

densest darkness. This is the Promise of God, which I give unto you. Rise!

and serve the Power of God!

THE LAST MEETING

15 Rue Greuze, Paris,

December 1st

When I arrived in Paris some time ago for the first time, I looked around

me with much interest, and in my mind I likened this beautiful city to a

large garden.

With loving care and much thought I examined the soil, and found it to be

very good and full of possibility for steadfast faith and firm belief, for

a seed of God's love has been cast into the ground.

Clouds of Heavenly Mercy showered their rain upon it, and the Sun of Truth

fell warmly upon the young seeds, and today one can see in your midst the

birth of belief. The seed cast into the ground has begun to spring up, and

day by day you will see it grow. The bounties of the Kingdom of

Baha'u'llah shall indeed bring forth a wondrous harvest!

Behold! I bring you glad and joyful tidings! Paris will become a garden of

roses! All kinds of beautiful flowers will spring up and flourish in this

garden, and the fame of their fragrance and beauty will be spread in all

lands. When I think of Paris in the future, I seem to see her bathed in

the light of the Holy Spirit! Verily, the day is dawning when Paris will

receive her illumination, and the Goodness and Mercy of God will be

visible to every living creature.

Do not allow your minds to dwell on the present, but with eyes of faith

look into the future, for in truth the Spirit of God is working in your

midst.

Since my arrival a few weeks ago, I can see the growth of spirituality. At

the beginning only a few souls came to me for Light, but during my short

sojourn among you the numbers have increased and doubled. This is a

promise for the future!

When Christ was crucified and left this world, He had only eleven

disciples and a very few followers; but as He served the Cause of truth,

look today at the result of His life's work! He has illumined the world,

and given life to dead humanity. After His ascension little by little His

Cause grew, the souls of His followers became more and more luminous, and

the exquisite perfume of their saintly lives spread on all sides.

Now today, thank God, a similar condition has begun in Paris. There are

many souls who have turned to the Kingdom of God, and who are attracted to

unity, love and truth.

Try so to work that the goodness and mercy of Abha may enfold the whole of

Paris. The Breath of the Holy Spirit will help you, the Celestial Light of

the Kingdom will shine in your hearts, and the blessed angels of God from

Heaven will bring you strength and will succour you. Then thank God with

all your hearts that you have attained to this supreme benefit. A great

part of the world is plunged in sleep, but you have been awakened. Many

are blind, but you see!

The call of the Kingdom is heard in your midst. Glory be to God, you have

been born again, you have been baptized by the fire of the Love of God;

you have been plunged in the Sea of Life and regenerated by the Spirit of

Love!

Having received such favour be thankful unto God, and never doubt His

Goodness and Loving Kindness but have undying faith in the Bounties of the

Kingdom. Consort together in brotherly love, be ready to lay down your

lives one for the other, and not only for those who are dear to you, but

for all humanity. Look upon the whole human race as members of one family,

all children of God; and, in so doing, you will see no difference between

them.

Humanity may be likened to a tree. This tree has branches, leaves, buds

and fruit. Think of all men as being flowers, leaves or buds of this tree,

and try to help each and all to realize and enjoy God's blessings. God

neglects none: He loves all.

The only real difference that exists between people is that they are at

various stages of development. Some are imperfect--these must be brought to

perfection. Some are asleep--they must be awakened; some are negligent--they

must be roused; but one and all are the children of God. Love them all

with your whole heart; no one is a stranger to the other, all are friends.

Tonight I come to say farewell to you--but bear this in your minds, that

although our bodies may be far apart, in spirit we shall always be

together.

I bear you one and all in my heart, and will forget none of you--and I hope

that none of you will forget me.

I in the East, and you in the West, let us try with heart and soul that

unity may dwell in the world, that all the peoples may become one people,

and that the whole surface of the earth may be like one country--for the

Sun of Truth shines on all alike.

All the Prophets of God came for love of this one great aim.

Look how Abraham strove to bring faith and love among the people; how

Moses tried to unite the people by sound laws; how the Lord Christ

suffered unto death to bring the light of love and truth into a darkened

world; how Muhammad sought to bring unity and peace between the various

uncivilized tribes among whom he dwelt. And last of all, Baha'u'llah has

suffered forty years for the same cause--the single noble purpose of

spreading love among the children of men--and for the peace and unity of

the world the Bab gave up his life.

Thus, strive to follow the example of these Divine Beings, drink from

Their fountain, be illumined by Their Light, and to the world be as

symbols of the Mercy and Love of God. Be unto the world as rain and clouds

of mercy, as suns of truth; be a celestial army, and you shall indeed

conquer the city of hearts.

Be thankful unto God that Baha'u'llah has given us a firm and solid

foundation. He left no place for sadness in hearts, and the writings of

His sacred pen contain consolation for the whole world. He had the words

of truth, and anything that is contrary to His teaching is false. The

chief aim of all His work was to do away with division.

The testament of Baha'u'llah is a Rain of Goodness, a Sun of Truth, Water

of Life, the Holy Spirit. Thus open your hearts to receive the full power

of His Beauty, and I will pray for you all that this joy may be yours.

Now I say 'Good-bye'.

This I say only to your outer selves; I do not say it to your souls, for

our souls are always together.

Be comforted, and rest assured that day and night I shall turn to the

Kingdom of Abha in supplication for you, that day by day you may grow

better and holier, nearer to God, and more and more illumined by the

radiance of His Love.

ADDRESS BY 'ABDU'L-BAHA AT THE FRIENDS' MEETING HOUSE, ST MARTIN'S LANE,

LONDON, W.C.

Sunday, January 12th, 1913

About one thousand years ago a society was formed in Persia called the

Society of the Friends, who gathered together for silent communion with

the Almighty.

They divided Divine philosophy into two parts: one kind is that of which

the knowledge can be acquired through lectures and study in schools and

colleges. The second kind of philosophy was that of the Illuminati, or

followers of the inner light. The schools of this philosophy were held in

silence. Meditating, and turning their faces to the Source of Light, from

that central Light the mysteries of the Kingdom were reflected in the

hearts of these people. All the Divine problems were solved by this power

of illumination.

This Society of Friends increased greatly in Persia, and up to the present

time their societies exist. Many books and epistles were written by their

leaders. When they assemble in their meeting-house they sit silently and

contemplate; their leader opens with a certain proposition, and says to

the assembly 'You must meditate on this problem'. Then, freeing their

minds from everything else, they sit and reflect, and before long the

answer is revealed to them. Many abstruse divine questions are solved by

this illumination.

Some of the great questions unfolding from the rays of the Sun of Reality

upon the mind of man are: the problem of the reality of the spirit of man;

of the birth of the spirit; of its birth from this world into the world of

God; the question of the inner life of the spirit and of its fate after

its ascension from the body.

They also meditate upon the scientific questions of the day, and these are

likewise solved.

These people, who are called 'Followers of the inner light', attain to a

superlative degree of power, and are entirely freed from blind dogmas and

imitations. Men rely on the statements of these people: by

themselves--within themselves--they solve all mysteries.

If they find a solution with the assistance of the inner light, they

accept it, and afterwards they declare it: otherwise they would consider

it a matter of blind imitation. They go so far as to reflect upon the

essential nature of the Divinity, of the Divine revelation, of the

manifestation of the Deity in this world. All the divine and scientific

questions are solved by them through the power of the spirit.

Baha'u'llah says there is a sign (from God) in every phenomenon: the sign

of the intellect is contemplation and the sign of contemplation is

silence, because it is impossible for a man to do two things at one

time--he cannot both speak and meditate.

It is an axiomatic fact that while you meditate you are speaking with your

own spirit. In that state of mind you put certain questions to your spirit

and the spirit answers: the light breaks forth and the reality is

revealed.

You cannot apply the name 'man' to any being void of this faculty of

meditation; without it he would be a mere animal, lower than the beasts.

Through the faculty of meditation man attains to eternal life; through it

he receives the breath of the Holy Spirit--the bestowal of the Spirit is

given in reflection and meditation.

The spirit of man is itself informed and strengthened during meditation;

through it affairs of which man knew nothing are unfolded before his view.

Through it he receives Divine inspiration, through it he receives heavenly

food.

Meditation is the key for opening the doors of mysteries. In that state

man abstracts himself: in that state man withdraws himself from all

outside objects; in that subjective mood he is immersed in the ocean of

spiritual life and can unfold the secrets of things-in-themselves. To

illustrate this, think of man as endowed with two kinds of sight; when the

power of insight is being used the outward power of vision does not see.

This faculty of meditation frees man from the animal nature, discerns the

reality of things, puts man in touch with God.

This faculty brings forth from the invisible plane the sciences and arts.

Through the meditative faculty inventions are made possible, colossal

undertakings are carried out; through it governments can run smoothly.

Through this faculty man enters into the very Kingdom of God.

Nevertheless some thoughts are useless to man; they are like waves moving

in the sea without result. But if the faculty of meditation is bathed in

the inner light and characterized with divine attributes, the results will

be confirmed.

The meditative faculty is akin to the mirror; if you put it before earthly

objects it will reflect them. Therefore if the spirit of man is

contemplating earthly subjects he will be informed of these.

But if you turn the mirror of your spirits heavenwards, the heavenly

constellations and the rays of the Sun of Reality will be reflected in

your hearts, and the virtues of the Kingdom will be obtained.

Therefore let us keep this faculty rightly directed--turning it to the

heavenly Sun and not to earthly objects--so that we may discover the

secrets of the Kingdom, and comprehend the allegories of the Bible and the

mysteries of the spirit.

May we indeed become mirrors reflecting the heavenly realities, and may we

become so pure as to reflect the stars of heaven.

PRAYER

97 Cadogan Gardens, London,

December 26th, 1912

'Should Prayer take the form of action?'

'Abdu'l-Baha.--'Yes: In the Baha'i Cause arts, sciences and all crafts are

(counted as) worship. The man who makes a piece of notepaper to the best

of his ability, conscientiously, concentrating all his forces on

perfecting it, is giving praise to God. Briefly, all effort and exertion

put forth by man from the fullness of his heart is worship, if it is

prompted by the highest motives and the will to do service to humanity.

This is worship: to serve mankind and to minister to the needs of the

people. Service is prayer. A physician ministering to the sick, gently,

tenderly, free from prejudice and believing in the solidarity of the human

race, he is giving praise'.

'What is the purpose of our lives?'

'Abdu'l-Baha.--'To acquire virtues. We come from the earth; why were we

transferred from the mineral to the vegetable kingdom--from the plant to

the animal kingdom? So that we may attain perfection in each of these

kingdoms, that we may possess the best qualities of the mineral, that we

may acquire the power of growing as in the plant, that we may be adorned

with the instincts of the animal and possess the faculties of sight,

hearing, smell, touch and taste, until from the animal kingdom we step

into the world of humanity and are gifted with reason, the power of

invention, and the forces of the spirit.'

EVIL

'What is evil?'

'Abdu'l-Baha.--'Evil is imperfection. Sin is the state of man in the world

of the baser nature, for in nature exist defects such as injustice,

tyranny, hatred, hostility, strife: these are characteristics of the lower

plane of nature. These are the sins of the world, the fruits of the tree

from which Adam did eat. Through education we must free ourselves from

these imperfections. The Prophets of God have been sent, the Holy Books

have been written, so that man may be made free. Just as he is born into

this world of imperfection from the womb of his earthly mother, so is he

born into the world of spirit through divine education. When a man is born

into the world of phenomena he finds the universe; when he is born from

this world to the world of the spirit, he finds the Kingdom.'

THE PROGRESS OF THE SOUL

'Does the soul progress more through sorrow or through the joy in this

world?'

'Abdu'l-Baha.--'The mind and spirit of man advance when he is tried by

suffering. The more the ground is ploughed the better the seed will grow,

the better the harvest will be. Just as the plough furrows the earth

deeply, purifying it of weeds and thistles, so suffering and tribulation

free man from the petty affairs of this worldly life until he arrives at a

state of complete detachment. His attitude in this world will be that of

divine happiness. Man is, so to speak, unripe: the heat of the fire of

suffering will mature him. Look back to the times past and you will find

that the greatest men have suffered most.'

'He who through suffering has attained development, should he fear

happiness?'

'Abdu'l-Baha.--'Through suffering he will attain to an eternal happiness

which nothing can take from him. The apostles of Christ suffered: they

attained eternal happiness.'

'Then it is impossible to attain happiness without suffering?'

'Abdu'l-Baha.--'To attain eternal happiness one must suffer. He who has

reached the state of self-sacrifice has true joy. Temporal joy will

vanish.'

'Can a departed soul converse with someone still on earth?'

'Abdu'l-Baha.--'A conversation can be held, but not as our conversation.

There is no doubt that the forces of the higher worlds interplay with the

forces of this plane. The heart of man is open to inspiration; this is

spiritual communication. As in a dream one talks with a friend while the

mouth is silent, so is it in the conversation of the spirit. A man may

converse with the ego within him saying: "May I do this? Would it be

advisable for me to do this work?" Such as this is conversation with the

higher self.'

THE FOUR KINDS OF LOVE

97 Cadogan Gardens, London,

Saturday, January 4th, 1913

What a power is love! It is the most wonderful, the greatest of all living

powers.

Love gives life to the lifeless. Love lights a flame in the heart that is

cold. Love brings hope to the hopeless and gladdens the hearts of the

sorrowful.

In the world of existence there is indeed no greater power than the power

of love. When the heart of man is aglow with the flame of love, he is

ready to sacrifice all--even his life. In the Gospel it is said God is

love.

There are four kinds of love. The first is the love that flows from God to

man; it consists of the inexhaustible graces, the Divine effulgence and

heavenly illumination. Through this love the world of being receives life.

Through this love man is endowed with physical existence, until, through

the breath of the Holy Spirit--this same love--he receives eternal life and

becomes the image of the Living God. This love is the origin of all the

love in the world of creation.

The second is the love that flows from man to God. This is faith,

attraction to the Divine, enkindlement, progress, entrance into the

Kingdom of God, receiving the Bounties of God, illumination with the

lights of the Kingdom. This love is the origin of all philanthropy; this

love causes the hearts of men to reflect the rays of the Sun of Reality.

The third is the love of God towards the Self or Identity of God. This is

the transfiguration of His Beauty, the reflection of Himself in the mirror

of His Creation. This is the reality of love, the Ancient Love, the

Eternal Love. Through one ray of this Love all other love exists.

The fourth is the love of man for man. The love which exists between the

hearts of believers is prompted by the ideal of the unity of spirits. This

love is attained through the knowledge of God, so that men see the Divine

Love reflected in the heart. Each sees in the other the Beauty of God

reflected in the soul, and finding this point of similarity, they are

attracted to one another in love. This love will make all men the waves of

one sea, this love will make them all the stars of one heaven and the

fruits of one tree. This love will bring the realization of true accord,

the foundation of real unity.

But the love which sometimes exists between friends is not (true) love,

because it is subject to transmutation; this is merely fascination. As the

breeze blows, the slender trees yield. If the wind is in the East the tree

leans to the West, and if the wind turns to the West the tree leans to the

East. This kind of love is originated by the accidental conditions of

life. This is not love, it is merely acquaintanceship; it is subject to

change.

Today you will see two souls apparently in close friendship; tomorrow all

this may be changed. Yesterday they were ready to die for one another,

today they shun one another's society! This is not love; it is the

yielding of the hearts to the accidents of life. When that which has

caused this 'love' to exist passes, the love passes also; this is not in

reality love.

Love is only of the four kinds that I have explained. (a) The love of God

towards the identity of God. Christ has said God is Love. (b) The love of

God for His children--for His servants. (c) The love of man for God and (d)

the love of man for man. These four kinds of love originate from God.

These are rays from the Sun of Reality; these are the Breathings of the

Holy Spirit; these are the Signs of the Reality.

TABLET REVEALED BY 'ABDU'L-BAHA

August 28th, 1913

O Thou my beloved daughter!

Thine eloquent and fluent letter was perused in a garden, under the cool

shade of a tree, while the gentle breeze was wafting. The means of

physical enjoyment was spread before the eyes and thy letter became the

cause of spiritual enjoyment. Truly, I say, it was not a letter but a

rose-garden adorned with hyacinths and flowers.

It contained the sweet fragrance of paradise and the zephyr of Divine Love

blew from its roseate words.

As I have not ample time at my disposal, I will give herein a brief,

conclusive and comprehensive answer. It is as follows:

In this Revelation of Baha'u'llah, the women go neck and neck with the

men. In no movement will they be left behind. Their rights with men are

equal in degree. They will enter all the administrative branches of

politics. They will attain in all such a degree as will be considered the

very highest station of the world of humanity and will take part in all

affairs. Rest ye assured. Do ye not look upon the present conditions; in

the not far distant future the world of women will become all-refulgent

and all-glorious, For His Holiness Baha'u'llah Hath Willed It so! At the

time of elections the right to vote is the inalienable right of women, and

the entrance of women into all human departments is an irrefutable and

incontrovertible question. No soul can retard or prevent it.

But there are certain matters, the participation in which is not worthy of

women. For example, at the time when the community is taking up vigorous

defensive measures against the attack of foes, the women are exempt from

military engagements. It may so happen that at a given time warlike and

savage tribes may furiously attack the body politic with the intention of

carrying on a wholesale slaughter of its members; under such a

circumstance defence is necessary, but it is the duty of men to organize

and execute such defensive measures and not the women--because their hearts

are tender and they cannot endure the sight of the horror of carnage, even

if it is for the sake of defence. From such and similar undertakings the

women are exempt.

As regards the constitution of the House of Justice, Baha'u'llah addresses

the men. He says: 'O ye men of the House of Justice!'

But when its members are to be elected, the right which belongs to women,

so far as their voting and their voice is concerned, is indisputable. When

the women attain to the ultimate degree of progress, then, according to

the exigency of the time and place and their great capacity, they shall

obtain extraordinary privileges. Be ye confident on these accounts. His

Holiness Baha'u'llah has greatly strengthened the cause of women, and the

rights and privileges of women is one of the greatest principles of

'Abdu'l-Baha. Rest ye assured! Ere long the days shall come when the men

addressing the women, shall say: 'Blessed are ye! Blessed are ye! Verily

ye are worthy of every gift. Verily ye deserve to adorn your heads with

the crown of everlasting glory, because in sciences and arts, in virtues

and perfections ye shall become equal to man, and as regards tenderness of

heart and the abundance of mercy and sympathy ye are superior'.

FOOTNOTES

1 St. John xiv, II.

2 St Matthew xxiv, 30. St Matthew xvi, 27.

3 St John iii, 13

4 St John xviii, 11.

5 Manifestations of God.

6 Exodus iii, 2.

7 A certain man who was present when Badi was told he should carry the

Epistle to the _Sh_ah saw him transfigured; he became radiant.

8 St John iii, 5.

9 St Matthew iii, 11.

10 i.e.--All good actions bring their own reward.

11 A small orange-tree on the table nearby.

12 i.e.--Divine Manifestation.

13 'Give me neither poverty nor riches.'--Prov. xxx., 8.

14 Matthew xviii, 18.