The Promulgation of Universal Peace


– 100 –

1 September 1912

Talk at Home of Mr. and Mrs. William Sutherland Maxwell
716 Pine Avenue West, Montreal, Canada

From Stenographic Notes

The subject of immortality has been suggested.

Life is the expression of composition; and death, the expression of decomposition. In the world or kingdom of the minerals certain materials or elemental substances exist. When through the law of creation they enter into composition, a being or organism comes into existence. For example, certain material atoms are brought together, and man is the result. When this composition is destroyed and disintegrated, decomposition takes place; this is mortality, or death. When certain elements are composed, an animal comes into being. When these elements are scattered or decomposed, this is called the death of the animal. Again, certain atoms are bound together by chemical affinity; a composition called a flower appears. When these atoms are dispersed and the composition they have formed is disintegrated, the flower has come to its end; it is dead. Therefore, it is evident that life is the expression of composition, and mortality, or death, is equivalent to decomposition. As the spirit of man is not composed of material elements, it is not subject to decomposition and, therefore, has no death. It is self-evident that the human spirit is simple, single and not composed in order that it may come to immortality, and it is a philosophical axiom that the individual or indivisible atom is indestructible. At most, it passes through a process of construction and reconstruction. For example, these individual atoms are brought together in a composition, and through this composition a given organism—such as a man, an animal or a plant—is created. When this composition is decomposed, that created organism is brought to an end, but the component atoms are not annihilated; they continue to exist because they are single, individual and not composed. Therefore, it may be said that these individual atoms are eternal. Likewise, the human spirit, inasmuch as it is not composed of individual elements or atoms—as it is sanctified above these elements—is eternal. This is a self-evident proof of its immortality.

Second, consider the world of dreams, wherein the body of man is immovable, seemingly dead, not subject to sensation; the eyes do not see, the ears do not hear nor the tongue speak. But the spirit of man is not asleep; it sees, hears, moves, perceives and discovers realities. Therefore, it is evident that the spirit of man is not affected by the change or condition of the body. Even though the material body should die, the spirit continues eternally alive, just as it exists and functions in the inert body in the realm of dreams. That is to say, the spirit is immortal and will continue its existence after the destruction of the body.

Third, the human body has one form. In its composition it has been transferred from one form to another but never possesses two forms at the same time. For example, it has existed in the elemental substances of the mineral kingdom. From the mineral kingdom it has traversed the vegetable kingdom and its constituent substances; from the vegetable kingdom it has risen by evolution into the kingdom of the animal and from thence attained the kingdom of man. After its disintegration and decomposition it will return again to the mineral kingdom, leaving its human form and taking a new form unto itself. During these progressions one form succeeds another, but at no time does the body possess more than one.

The spirit of man, however, can manifest itself in all forms at the same time. For example, we say that a material body is either square or spherical, triangular or hexagonal. While it is triangular, it cannot be square; and while it is square, it is not triangular. Similarly, it cannot be spherical and hexagonal at the same time. These various forms or shapes cannot be manifest at the same instant in one material object. Therefore, the form of the physical body of man must be destroyed and abandoned before it can assume or take unto itself another. Mortality, therefore, means transference from one form to another—that is, transference from the human kingdom to the kingdom of the mineral. When the physical man is dead, he will return to dust; and this transference is equivalent to nonexistence. But the human spirit in itself contains all these forms, shapes and figures. It is not possible to break or destroy one form so that it may transfer itself into another. As an evidence of this, at the present moment in the human spirit you have the shape of a square and the figure of a triangle. Simultaneously also you can conceive a hexagonal form. All these can be conceived at the same moment in the human spirit, and not one of them needs to be destroyed or broken in order that the spirit of man may be transferred to another. There is no annihilation, no destruction; therefore, the human spirit is immortal because it is not transferred from one body into another body.

Consider another proof: Every cause is followed by an effect and vice versa; there could be no effect without a cause preceding it. Sight is an effect; there is no doubt that behind that effect there is a cause. When we hear a discourse, there is a speaker. We could not hear words unless they proceeded from the tongue of a speaker. Motion without a mover or cause of motion is inconceivable. Jesus Christ lived two thousand years ago. Today we behold His manifest signs; His light is shining; His sovereignty is established; His traces are apparent; His bounties are effulgent. Can we say that Christ did not exist? We can absolutely conclude that Christ existed and that from Him these traces proceeded.

Still another proof: The body of man becomes lean or fat; it is afflicted with disease, suffers mutilation; perhaps the eyes become blind, the ears deaf; but none of these imperfections and failings afflict or affect the spirit. The spirit of man remains in the same condition, unchanged. A man is blinded, but his spirit continues the same. He loses his hearing, his hand is cut off, his foot amputated; but his spirit remains the same. He becomes lethargic, he is afflicted with apoplexy; but there is no difference, change or alteration in his spirit. This is proof that death is only destruction of the body, while the spirit remains immortal, eternal.

Again, all phenomena of the material world are subject to mortality and death, but the immortal spirit does not belong to the phenomenal world; it is holy and sanctified above material existence. If the spirit of man belonged to the elemental existence, the eye could see it, the ear hear it, the hand touch. As long as these five senses cannot perceive it, the proof is unquestioned that it does not belong to the elemental world and, therefore, is beyond death or mortality, which are inseparable from that material realm of existence. If being is not subject to the limitation of material life, it is not subject to mortality.

There are many other proofs of the immortality of the spirit of man. These are but a few of them. Salutations!

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2 September 1912

Talk at Home of Mr. and Mrs. William Sutherland Maxwell
716 Pine Avenue West, Montreal, Canada

From Stenographic Notes

Nature is the material world. When we look upon it, we see that it is dark and imperfect. For instance, if we allow a piece of land to remain in its natural condition, we will find it covered with thorns and thistles; useless weeds and wild vegetation will flourish upon it, and it will become like a jungle. The trees will be fruitless, lacking beauty and symmetry; wild animals, noxious insects and reptiles will abound in its dark recesses. This is the incompleteness and imperfection of the world of nature. To change these conditions, we must clear the ground and cultivate it so that flowers may grow instead of thorns and weeds—that is to say, we must illumine the dark world of nature. In their primal natural state, the forests are dim, gloomy, impenetrable. Man opens them to the light, clears away the tangled underbrush and plants fruitful trees. Soon the wild woodlands and jungle are changed into productive orchards and beautiful gardens; order has replaced chaos; the dark realm of nature has become illumined and brightened by cultivation.

If man himself is left in his natural state, he will become lower than the animal and continue to grow more ignorant and imperfect. The savage tribes of central Africa are evidences of this. Left in their natural condition, they have sunk to the lowest depths and degrees of barbarism, dimly groping in a world of mental and moral obscurity. If we wish to illumine this dark plane of human existence, we must bring man forth from the hopeless captivity of nature, educate him and show him the pathway of light and knowledge, until, uplifted from his condition of ignorance, he becomes wise and knowing; no longer savage and revengeful, he becomes civilized and kind; once evil and sinister, he is endowed with the attributes of heaven. But left in his natural condition without education and training, it is certain that he will become more depraved and vicious than the animal, even to the extreme degree witnessed among African tribes who practice cannibalism. It is evident, therefore, that the world of nature is incomplete, imperfect until awakened and illumined by the light and stimulus of education.

In these days there are new schools of philosophy blindly claiming that the world of nature is perfect. If this is true, why are children trained and educated in schools, and what is the need of extended courses in sciences, arts and letters in colleges and universities? What would be the result if humanity were left in its natural condition without education or training? All scientific discoveries and attainments are the outcomes of knowledge and education. The telegraph, phonograph, telephone were latent and potential in the world of nature but would never have come forth into the realm of visibility unless man through education had penetrated and discovered the laws which control them. All the marvelous developments and miracles of what we call civilization would have remained hidden, unknown and, so to speak, nonexistent, if man had remained in his natural condition, deprived of the bounties, blessings and benefits of education and mental culture. The intrinsic difference between the ignorant man and the astute philosopher is that the former has not been lifted out of his natural condition, while the latter has undergone systematic training and education in schools and colleges until his mind has awakened and unfolded to higher realms of thought and perception; otherwise, both are human and natural.

God has sent forth the Prophets for the purpose of quickening the soul of man into higher and divine recognitions. He has revealed the heavenly Books for this great purpose. For this the breaths of the Holy Spirit have been wafted through the gardens of human hearts, the doors of the divine Kingdom opened to mankind and the invisible inspirations sent forth from on high. This divine and ideal power has been bestowed upon man in order that he may purify himself from the imperfections of nature and uplift his soul to the realm of might and power. God has purposed that the darkness of the world of nature shall be dispelled and the imperfect attributes of the natal self be effaced in the effulgent reflection of the Sun of Truth. The mission of the Prophets of God has been to train the souls of humanity and free them from the thralldom of natural instincts and physical tendencies. They are like unto Gardeners, and the world of humanity is the field of Their cultivation, the wilderness and untrained jungle growth wherein They proceed to labor. They cause the crooked branches to become straightened, the fruitless trees to become fruitful, and gradually transform this great wild, uncultivated field into a beautiful orchard producing wonderful abundance and outcome.

If the world of nature were perfect and complete in itself, there would be no need of such training and cultivation in the human world—no need of teachers, schools and universities, arts and crafts. The revelations of the Prophets of God would not have been necessary, and the heavenly Books would have been superfluous. If the world of nature were perfect and sufficient for mankind, we would have no need of God and our belief in Him. Therefore, the bestowal of all these great helps and accessories to the attainment of divine life is because the world of nature is incomplete and imperfect. Consider this Canadian country during the early history of Montreal when the land was in its wild, uncultivated and natural condition. The soil was unproductive, rocky and almost uninhabitable—vast forests stretching in every direction. What invisible power caused this great metropolis to spring up amid such savage and forbidding conditions? It was the human mind. Therefore, nature and the effect of nature’s laws were imperfect. The mind of man remedied and removed this imperfect condition, until now we behold a great city instead of a savage unbroken wilderness. Before the coming of Columbus America itself was a wild, uncultivated expanse of primeval forest, mountains and rivers—a very world of nature. Now it has become the world of man. It was dark, forbidding and savage; now it has become illumined with a great civilization and prosperity. Instead of forests, we behold productive farms, beautiful gardens and prolific orchards. Instead of thorns and useless vegetation, we find flowers, domestic animals and fields awaiting harvest. If the world of nature were perfect, the condition of this great country would have been left unchanged.

If a child is left in its natural state and deprived of education, there is no doubt that it will grow up in ignorance and illiteracy, its mental faculties dulled and dimmed; in fact, it will become like an animal. This is evident among the savages of central Africa, who are scarcely higher than the beast in mental development.

The conclusion is irresistible that the splendors of the Sun of Truth, the Word of God, have been the source and cause of human upbuilding and civilization. The world of nature is the kingdom of the animal. In its natural condition and plane of limitation the animal is perfect. The ferocious beasts of prey have been completely subject to the laws of nature in their development. They are without education or training; they have no power of abstract reasoning and intellectual ideals; they have no touch with the spiritual world and are without conception of God or the Holy Spirit. The animal can neither recognize nor apprehend the spiritual power of man and makes no distinction between man and itself, for the reason that its susceptibilities are limited to the plane of the senses. It lives under the bondage of nature and nature’s laws. All the animals are materialists. They are deniers of God and without realization of a transcendent power in the universe. They have no knowledge of the divine Prophets and Holy Books—mere captives of nature and the sense world. In reality they are like the great philosophers of this day who are not in touch with God and the Holy Spirit—deniers of the Prophets, ignorant of spiritual susceptibilities, deprived of the heavenly bounties and without belief in the supernatural power. The animal lives this kind of life blissfully and untroubled, whereas the material philosophers labor and study for ten or twenty years in schools and colleges, denying God, the Holy Spirit and divine inspirations. The animal is even a greater philosopher, for it attains the ability to do this without labor and study. For instance, the cow denies God and the Holy Spirit, knows nothing of divine inspirations, heavenly bounties or spiritual emotions and is a stranger to the world of hearts. Like the philosophers, the cow is a captive of nature and knows nothing beyond the range of the senses. The philosophers, however, glory in this, saying, “We are not captives of superstitions; we have implicit faith in the impressions of the senses and know nothing beyond the realm of nature, which contains and covers everything.” But the cow, without study or proficiency in the sciences, modestly and quietly views life from the same standpoint, living in harmony with nature’s laws in the utmost dignity and nobility.

This is not the glory of man. The glory of man is in the knowledge of God, spiritual susceptibilities, attainment to transcendent powers and the bounties of the Holy Spirit. The glory of man is in being informed of the teachings of God. This is the glory of humanity. Ignorance is not glory but darkness. Can these souls who are steeped in the lower strata of ignorance become informed of the mysteries of God and the realities of existence while Jesus Christ was without knowledge of them? Is the intellect of these people greater than the intellect of Christ? Christ was heavenly, divine and belonged to the world of the Kingdom. He was the embodiment of spiritual knowledge. His intellect was superior to these philosophers, His comprehension deeper, His perception keener, His knowledge more perfect. How is it that He overlooked and denied Himself everything in this world? He attached little importance to this material life, denying Himself rest and composure, accepting trials and voluntarily suffering vicissitudes because He was endowed with spiritual susceptibilities and the power of the Holy Spirit. He beheld the splendors of the divine Kingdom, embodied the bounties of God and possessed ideal powers. He was illumined with love and mercy, and so, likewise, were all the Prophets of God.

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3 September 1912

‘Abdu’l‑Bahá’s address to Socialists and Labor leaders in Coronation Hall
Montreal, Canada

It seems as though all creatures can exist singly and alone. For example, a tree can exist solitary and alone on a given prairie or in a valley or on the mountainside. An animal upon a mountain or a bird soaring in the air might live a solitary life. They are not in need of cooperation or solidarity. Such animated beings enjoy the greatest comfort and happiness in their respective solitary lives.

On the contrary, man cannot live singly and alone. He is in need of continuous cooperation and mutual help. For example, a man living alone in the wilderness will eventually starve. He can never, singly and alone, provide himself with all the necessities of existence. Therefore, he is in need of cooperation and reciprocity. The mystery of this phenomenon, the cause thereof is this: that mankind has been created from one single origin, has branched off from one family. Thus, in reality, all mankind represents one family. God has not created any difference. He has created all as one that thus this family might live in perfect happiness and well-being.

Regarding reciprocity and cooperation, each member of the body politic should live in the utmost comfort and welfare because each individual member of humanity is a member of the body politic, and if one member is in distress or is afflicted with some disease, all the other members must necessarily suffer. For example, a member of the human organism is the eye. If the eye should be affected, that affliction would affect the whole nervous system. Hence, if a member of the body politic becomes afflicted, in reality, from the standpoint of sympathetic connection, all will share that affliction since this [one afflicted] is a member of the group of members, a part of the whole. Is it possible for one member or part to be in distress and the other members to be at ease? It is impossible! Hence, God has desired that in the body politic of humanity each one shall enjoy perfect welfare and comfort.

Although the body politic is one family, yet, because of lack of harmonious relations some members are comfortable and some in direst misery; some members are satisfied and some are hungry; some members are clothed in most costly garments and some families are in need of food and shelter. Why? Because this family lacks the necessary reciprocity and symmetry. This household is not well arranged. This household is not living under a perfect law. All the laws which are legislated do not ensure happiness. They do not provide comfort. Therefore, a law must be given to this family by means of which all the members of this family will enjoy equal well-being and happiness.

Is it possible for one member of a family to be subjected to the utmost misery and to abject poverty and for the rest of the family to be comfortable? It is impossible unless those members of the family be senseless, atrophied, inhospitable, unkind. Then they would say, “Though these members do belong to our family, let them alone. Let us look after ourselves. Let them die. So long as I am comfortable, I am honored, I am happy—this, my brother—let him die. If he be in misery, let him remain in misery, so long as I am comfortable. If he is hungry, let him remain so; I am satisfied. If he is without clothes, so long as I am clothed, let him remain as he is. If he is shelterless, homeless, so long as I have a home, let him remain in the wilderness.”

Such utter indifference in the human family is due to lack of control, to lack of a working law, to lack of kindness in its midst. If kindness had been shown to the members of this family, surely all the members thereof would have enjoyed comfort and happiness.

Bahá’u’lláh has given instructions regarding every one of the questions confronting humanity. He has given teachings and instructions with regard to every one of the problems with which man struggles. Among them are [the teachings] concerning the question of economics, that all the members of the body politic may enjoy through the working out of this solution the greatest happiness, welfare and comfort without any harm or injury attacking the general order of things. Thereby no difference or dissension will occur. No sedition or contention will take place. This solution is this:

First and foremost is the principle that to all the members of the body politic shall be given the greatest achievements of the world of humanity. Each one shall have the utmost welfare and well-being. To solve this problem we must begin with the farmer; there will we lay a foundation for system and order because the peasant class and the agricultural class exceed other classes in the importance of their service. In every village there must be established a general storehouse which will have a number of revenues.

The first revenue will be that of the tenth or tithes.

The second revenue [will be derived] from the animals.

The third revenue, from the minerals; that is to say, every mine prospected or discovered, a third thereof will go to this vast storehouse.

The fourth is this: whosoever dies without leaving any heirs, all his heritage will go to the general storehouse.

Fifth, if any treasures shall be found on the land, they should be devoted to this storehouse.

All these revenues will be assembled in this storehouse.

As to the first, the tenths or tithes: We will consider a farmer, one of the peasants. We will look into his income. We will find out for instance, what is his annual revenue and also what are his expenditures. Now, if his income be equal to his expenditures, from such a farmer nothing whatever will be taken. That is, he will not be subjected to taxation of any sort, needing as he does all his income. Another farmer may have expenses running up to one thousand dollars, we will say, and his income is two thousand dollars. From such an one a tenth will be required, because he has a surplus. But if his income be ten thousand dollars and his expenses one thousand dollars or his income twenty thousand dollars, he will have to pay as taxes, one fourth. If his income be one hundred thousand dollars, and his expenses five thousand, one third will he have to pay because he has still a surplus since his expenses are five thousand and his income one hundred thousand. If he pays, say, thirty-five thousand dollars, in addition to the expenditure of five thousand he still has sixty thousand left. But if his expenses be ten thousand and his income two hundred thousand, then he must give an even half because ninety thousand will be in that case the sum remaining. Such a scale as this will determine allotment of taxes. All the income from such revenues will go to this general storehouse.

Then there must be considered such emergencies as follows: A certain farmer whose expenses run up to ten thousand dollars and whose income is only five thousand will receive necessary expenses from the storehouse. Five thousand dollars will be allotted to him so he will not be in need.

Then the orphans will be looked after, all of whose expenses will be taken care of. The cripples in the village—all their expenses will be looked after. The poor in the village—their necessary expenses will be defrayed. And other members who for valid reasons are incapacitated—the blind, the old, the deaf—their comfort must be looked after. In the village no one will remain in need or in want. All will live in the utmost comfort and welfare. Yet no schism will assail the general order of the body politic.

Hence, the expenses or expenditures of the general storehouse are now made clear and its activities made manifest. The income of this general storehouse has been shown. Certain trustees will be elected by the people in a given village to look after these transactions. The farmers will be taken care of, and, if after all these expenses are defrayed, any surplus is found in the storehouse, it must be transferred to the national treasury.

This system is all thus ordered so that in the village the very poor will be comfortable, the orphans will live happily and well; in a word, no one will be left destitute. All the individual members of the body politic will thus live comfortably and well.

For larger cities, naturally, there will be a system on a larger scale. Were I to go into that solution the details thereof would be very lengthy.

The result of this [system] will be that each individual member of the body politic will live most comfortably and happily under obligation to no one. Nevertheless, there will be preservation of degree because in the world of humanity there must needs be degrees. The body politic may well be likened to an army. In this army there must be a general, there must be a sergeant, there must be a marshal, there must be the infantry; but all must enjoy the greatest comfort and welfare.

God is not partial and is no respecter of persons. He has made provision for all. The harvest comes forth for everyone. The rain showers upon everybody and the heat of the sun is destined to warm everyone. The verdure of the earth is for everyone. Therefore, there should be for all humanity the utmost happiness, the utmost comfort, the utmost well-being.

But if conditions are such that some are happy and comfortable and some in misery, some are accumulating exorbitant wealth and others are in dire want—under such a system it is impossible for man to be happy and impossible for him to win the good pleasure of God. God is kind to all. The good pleasure of God consists in the welfare of all the individual members of mankind.

A Persian king was one night in his palace, living in the greatest luxury and comfort. Through excessive joy and gladness he addressed a certain man, saying, “Of all my life this is the happiest moment. Praise be to God, from every point prosperity appears and fortune smiles! My treasury is full and the army is well taken care of. My palaces are many; my land unlimited; my family is well off; my honor and sovereignty are great. What more could I want?”

The poor man at the gate of his palace spoke out, saying: “O kind king! Assuming that you are from every point of view so happy, free from every worry and sadness, do you not worry for us? You say that on your own account you have no worries, but do you never worry about the poor in your land? Is it becoming or meet that you should be so well off and we in such dire want and need? In view of our needs and troubles, how can you rest in your palace, how can you even say that you are free from worries and sorrows? As a ruler you must not be so egoistic as to think of yourself alone, but you must think of those who are your subjects. When we are comfortable, then you will be comfortable; when we are in misery, how can you, as a king, be in happiness?”

The purport is this, that we are all inhabiting one globe of earth. In reality we are one family, and each one of us is a member of this family. We must all be in the greatest happiness and comfort, under a just rule and regulation which is according to the good pleasure of God, thus causing us to be happy, for this life is fleeting.

If man were to care for himself only he would be nothing but an animal, for only the animals are thus egoistic. If you bring a thousand sheep to a well to kill nine hundred and ninety-nine, the one remaining sheep would go on grazing, not thinking of the others and worrying not at all about the lost, never bothering that its own kind had passed away, or had perished or been killed. To look after one’s self only is, therefore, an animal propensity. It is the animal propensity to live solitary and alone. It is the animal proclivity to look after one’s own comfort. But man was created to be a man—to be fair, to be just, to be merciful, to be kind to all his species, never to be willing that he himself be well off while others are in misery and distress. This is an attribute of the animal and not of man. Nay, rather, man should be willing to accept hardships for himself in order that others may enjoy wealth; he should enjoy trouble for himself that others may enjoy happiness and well-being. This is the attribute of man. This is becoming of man. Otherwise man is not man—he is less than the animal.

The man who thinks only of himself and is thoughtless of others is undoubtedly inferior to the animal because the animal is not possessed of the reasoning faculty. The animal is excused; but in man there is reason, the faculty of justice, the faculty of mercifulness. Possessing all these faculties, he must not leave them unused. He who is so hard-hearted as to think only of his own comfort, such an one will not be called man.

Man is he who forgets his own interests for the sake of others. His own comfort he forfeits for the well-being of all. Nay, rather, his own life must he be willing to forfeit for the life of mankind. Such a man is the honor of the world of humanity. Such a man is the glory of the world of mankind. Such a man is the one who wins eternal bliss. Such a man is near to the threshold of God. Such a man is the very manifestation of eternal happiness. Otherwise, men are like animals, exhibiting the same proclivities and propensities as the world of animals. What distinction is there? What prerogatives, what perfection? None whatever! Animals are better even—thinking only of themselves and negligent of the needs of others.

Consider how the greatest men in the world—whether among prophets or philosophers—all have forfeited their own comfort, have sacrificed their own pleasure for the well-being of humanity. They have sacrificed their own lives for the body politic. They have sacrificed their own wealth for that of the general welfare. They have forfeited their own honor for the honor of mankind. Therefore, it becomes evident that this is the highest attainment for the world of humanity.

We ask God to endow human souls with justice so that they may be fair, and may strive to provide for the comfort of all, that each member of humanity may pass his life in the utmost comfort and welfare. Then this material world will become the very paradise of the Kingdom, this elemental earth will be in a heavenly state and all the servants of God will live in the utmost joy, happiness and gladness. We must all strive and concentrate all our thoughts in order that such happiness may accrue to the world of humanity.

The question of socialization is very important. It will not be solved by strikes for wages. All the governments of the world must be united and organize an assembly the members of which should be elected from the parliaments and the nobles of the nations. These must plan with utmost wisdom and power so that neither the capitalist suffer from enormous losses nor the laborers become needy. In the utmost moderation they should make the law; then announce to the public that the rights of the working people are to be strongly preserved. Also the rights of the capitalists are to be protected. When such a general plan is adopted by the will of both sides, should a strike occur, all the governments of the world collectively should resist it. Otherwise, the labor problem will lead to much destruction, especially in Europe. Terrible things will take place.

For instance, the owners of properties, mines and factories should share their incomes with their employees and give a fairly certain percentage of their products to their workingmen in order that the employees may receive, beside their wages, some of the general income of the factory so that the employee may strive with his soul in the work.

No more trusts will remain in the future. The question of the trusts will be wiped away entirely. Also, every factory that has ten thousand shares will give two thousand shares of these ten thousand to its employees and will write the shares in their names, so that they may have them, and the rest will belong to the capitalists. Then at the end of the month or year whatever they may earn after the expenses and wages are paid, according to the number of shares, should be divided among both. In reality, so far great injustice has befallen the common people. Laws must be made because it is impossible for the laborers to be satisfied with the present system. They will strike every month and every year. Finally, the capitalists will lose. In ancient times a strike occurred among the Turkish soldiers. They said to the government: “Our wages are very small and they should be increased.” The government was forced to give them their demands. Shortly afterwards they struck again. Finally all the incomes went to the pockets of the soldiers to the extent that they killed the king, saying: “Why didst thou not increase the income so that we might have received more?”

It is impossible for a country to live properly without laws. To solve this problem rigorous laws must be made, so that all the governments of the world will be the protectors thereof.

In the Bolshevistic principles equality is effected through force. The masses who are opposed to the people of rank and to the wealthy class desire to partake of their advantages.

But in the divine teachings equality is brought about through a ready willingness to share. It is commanded as regards wealth that the rich among the people, and the aristocrats should, by their own free will and for the sake of their own happiness, concern themselves with and care for the poor. This equality is the result of the lofty characteristics and noble attributes of mankind.

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5 September 1912

Talk at St. James Methodist Church
Montreal, Canada

From Stenographic Notes

Praise be to God! It is with a deep realization of happiness that I am present here this evening, for I am looking upon the faces of those who are earnest in their search for reality and who sincerely long to attain knowledge of truth. God has created man and endowed him with the power of reason whereby he may arrive at valid conclusions. Therefore, man must endeavor in all things to investigate the fundamental reality. If he does not independently investigate, he has failed to utilize the talent God has bestowed upon him. I am pleased with the American people because, as a rule, they are independent seekers of the truth; their minds are actively employed instead of remaining idle and unproductive. This is most praiseworthy.

Some souls imagine that there is a cessation to the bounties of God, as if at one time the divine bestowals are poured out, at another time withheld from mankind and ceasing. If we carefully reflect upon this matter, we find that such a statement is in fact a denial of Divinity, for the reality of Divinity is evidenced by virtue of its outpourings or bestowals. The cessation of the bestowals of God at any time would be equivalent to the cessation of the sovereignty of God. The sun is the sun because of its ray and heat; it is the sun because of its bestowal; but if at any time its effulgence, splendor and radiance should cease to emanate, it would no longer be the sun. Consequently, it is inconceivable that the bounties of Divinity should cease, for the attributes of Divinity are everexistent. God has ever been divine; He hath ever exercised His sovereignty and still possesses everlasting divinity and sovereignty. He is like the sun, which has ever had its splendor, heat and radiance and will continue to possess these bounties and attributes. If at any time its splendor and heat should cease, it would no longer be pronounced the sun. Therefore, the sound reasoning mind concludes that the bounties of the Holy Spirit are continuous and that holy souls are ever the recipients of these divine emanations. The potency of the Holy Spirit is everlasting, not temporary; for the sanctity of the Holy Spirit is its power and efficacy manifest in the spirits it quickens. We pray that all of us may become recipients of its bestowals, that we may be illumined by the lights of heaven, edified through the teachings of God and imbued with the virtues of divine character, as mirrors reflecting the light of the sun. Unless the mirror reflects the sunlight, it is only dark, inanimate matter. Likewise, the hearts and spirits of mankind, when deprived and without their portion of the bounties of the Holy Spirit, linger in the abyss of darkness and ignorance.

From time immemorial the divine teachings have been successively revealed, and the bounties of the Holy Spirit have ever been emanating. All the teachings are one reality, for reality is single and does not admit multiplicity. Therefore, the divine Prophets are one, inasmuch as They reveal the one reality, the Word of God. Abraham announced teachings founded upon reality, Moses proclaimed reality, Christ established reality and Bahá’u’lláh was the Messenger and Herald of reality. But humanity, having forsaken the one essential and fundamental reality which underlies the religion of God, and holding blindly to imitations of ancestral forms and interpretations of belief, is separated and divided in the strife, contention and bigotry of various sects and religious factions. If all should be true to the original reality of the Prophet and His teaching, the peoples and nations of the world would become unified, and these differences which cause separation would be lost sight of. To accomplish this great and needful unity in reality, Bahá’u’lláh appeared in the Orient and renewed the foundations of the divine teachings. His revelation of the Word embodies completely the teachings of all the Prophets, expressed in principles and precepts applicable to the needs and conditions of the modern world, amplified and adapted to present-day questions and critical human problems. That is to say, the words of Bahá’u’lláh are the essences of the words of the Prophets of the past. They are the very spirit of the age and the cause of the unity and illumination of the East and the West. The followers of His teachings are in conformity with the precepts and commands of all the former heavenly Messengers. Differences and dissensions, which destroy the foundations of the world of humanity and are contrary to the will and good pleasure of God, disappear completely in the light of the revelation of Bahá’u’lláh; difficult problems are solved, unity and love are established. For the good pleasure of God is the effulgence of love and the establishment of unity and fellowship in the human world, whereas discord, contention, warfare and strife are satanic outcomes and contrary to the will of the Merciful. In order that human souls, minds and spirits may attain advancement, tranquillity and vision in broader horizons of unity and knowledge, Bahá’u’lláh proclaimed certain principles or teachings, some of which I will mention.

First, man must independently investigate reality, for the disagreements and dissensions which afflict and affect humanity primarily proceed from imitations of ancestral beliefs and adherences to hereditary forms of worship. These imitations are accidental and without sanction in the Holy Books. They are the outcomes of human interpretations and teachings which have arisen, gradually obscuring the real light of divine meaning and causing men to differ and dissent. The reality proclaimed in the heavenly Books and divine teachings is ever conducive to love, unity and fellowship.

Second, the oneness of the world of humanity shall be realized, accepted and established. When we reflect upon this blessed principle, it will become evident and manifest that it is the healing remedy for all human conditions. All mankind are the servants of the glorious God, our Creator. He has created all. Assuredly He must have loved them equally; otherwise, He would not have created them. He protects all. Assuredly He loves His creatures; otherwise, He would not protect them. He provides for all, proving His love for all without distinction or preference. He manifests His perfect goodness and loving-kindness toward all. He does not punish us for our sins and shortcomings, and we are all immersed in the ocean of His infinite mercy. Inasmuch as God is clement and loving to His children, lenient and merciful toward our shortcomings, why should we be unkind and unforgiving toward each other? As He loves humanity without distinction or preference, why should we not love all? Can we conceive of a plan and policy superior to the divine purpose? Manifestly, we cannot. Therefore, we must strive to do the will of the glorious Lord and emulate His policy of loving all mankind. The wisdom and policy of God are reality and truth, whereas human policy is accidental and limited to our finite understanding. The policy of God is infinite. We must emulate His example. If a soul be ailing and infirm, we must produce remedies; if ignorant, we must provide education; if defective, we must train and perfect that which is lacking; if immature and undeveloped, we must supply the means of attainment to maturity. No soul should be hated, none neglected; nay, rather, their very imperfections should demand greater kindness and tender compassion. Therefore, if we follow the example of the Lord of divinity, we will love all mankind from our hearts, and the means of the unity of the world of humanity will become as evident and manifest to us as the light of the sun. And from our example the light of the love of God will be enkindled among men. For God is love, and all phenomena find source and emanation in that divine current of creation. The love of God haloes all created things. Were it not for the love of God, no animate being would exist. This is clear, manifest vision and truth unless a man is veiled by superstitions and a captive to imaginations, differentiating mankind according to his own estimate, loving some and hating others. Such an attitude is most unworthy and ignoble.

Third, religion must be the mainspring and source of love in the world, for religion is the revelation of the will of God, the divine fundamental of which is love. Therefore, if religion should prove to be the cause of enmity and hatred instead of love, its absence is preferable to its existence.

Fourth, religion must reconcile and be in harmony with science and reason. If the religious beliefs of mankind are contrary to science and opposed to reason, they are none other than superstitions and without divine authority, for the Lord God has endowed man with the faculty of reason in order that through its exercise he may arrive at the verities of existence. Reason is the discoverer of the realities of things, and that which conflicts with its conclusions is the product of human fancy and imagination.

Fifth, prejudice—whether it be religious, racial, patriotic or political in its origin and aspect—is the destroyer of human foundations and opposed to the commands of God. God has sent forth His Prophets for the sole purpose of creating love and unity in the world of human hearts. All the heavenly Books are the written word of love. If they prove to be the cause of prejudice and human estrangement, they have become fruitless. Therefore, religious prejudice is especially opposed to the will and command of God. Racial and national prejudices which separate mankind into groups and branches, likewise, have a false and unjustifiable foundation, for all men are the children of Adam and essentially of one family. There should be no racial alienation or national division among humankind. Such distinctions as French, German, Persian, Anglo-Saxon are human and artificial; they have neither significance nor recognition in the estimation of God. In His estimate all are one, the children of one family; and God is equally kind to them. The earth has one surface. God has not divided this surface by boundaries and barriers to separate races and peoples. Man has set up and established these imaginary lines, giving to each restricted area a name and the limitation of a native land or nationhood. By this division and separation into groups and branches of mankind, prejudice is engendered which becomes a fruitful source of war and strife. Impelled by this prejudice, races and nations declare war against each other; the blood of the innocent is poured out, and the earth torn by violence. Therefore, it has been decreed by God in this day that these prejudices and differences shall be laid aside. All are commanded to seek the good pleasure of the Lord of unity, to follow His command and obey His will; in this way the world of humanity shall become illumined with the reality of love and reconciliation.

Sixth, the world of humanity is in need of the confirmations of the Holy Spirit. True distinction among mankind is through divine bestowals and receiving the intuitions of the Holy Spirit. If man does not become the recipient of the heavenly bestowals and spiritual bounties, he remains in the plane and kingdom of the animal. For the distinction between the animal and man is that man is endowed with the potentiality of divinity in his nature, whereas the animal is entirely bereft of that gift and attainment. Therefore, if a man is bereft of the intuitive breathings of the Holy Spirit, deprived of divine bestowals, out of touch with the heavenly world and negligent of the eternal truths, though in image and likeness he is human, in reality he is an animal; even as Christ declared, “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” This means that if man be a captive of physical susceptibilities and be lacking the quickening of spiritual emotions, he is merely an animal. But every soul who possesses spiritual susceptibilities and has attained a goodly portion of the bestowals of the Holy Spirit is alive with the divine life of the higher Kingdom. The soul that is portionless and bereft is as dead. Therefore, He said, “Let the dead bury their dead.” Just as the physical body of man is in need of its force of life, even so the human soul is in need of the divine animus and vivification emanating from the Holy Spirit. Without this vivification and sustenance, man would be an animal, nay, rather, dead.

Seventh, the necessity of education for all mankind is evident. Children especially must be trained and taught. If the parent cannot afford to do this owing to lack of means, the body politic must make necessary provision for its accomplishment. Through the broadening spirit of education illiteracy will disappear, and misunderstandings due to ignorance will pass away.

Eighth, universal peace will be established among the nations of the world by international agreement. The greatest catastrophe in the world of humanity today is war. Europe is a storehouse of explosives awaiting a spark. All the European nations are on edge, and a single flame will set on fire the whole of that continent. Implements of war and death are multiplied and increased to an inconceivable degree, and the burden of military maintenance is taxing the various countries beyond the point of endurance. Armies and navies devour the substance and possessions of the people; the toiling poor, the innocent and helpless are forced by taxation to provide munitions and armament for governments bent upon conquest of territory and defense against powerful rival nations. There is no greater or more woeful ordeal in the world of humanity today than impending war. Therefore, international peace is a crucial necessity. An arbitral court of justice shall be established by which international disputes are to be settled. Through this means all possibility of discord and war between the nations will be obviated.

Ninth, there must be an equality of rights between men and women. Women shall receive an equal privilege of education. This will enable them to qualify and progress in all degrees of occupation and accomplishment. For the world of humanity possesses two wings: man and woman. If one wing remains incapable and defective, it will restrict the power of the other, and full flight will be impossible. Therefore, the completeness and perfection of the human world are dependent upon the equal development of these two wings.

Tenth, there shall be an equality of rights and prerogatives for all mankind.

Eleventh, one language must be selected as an international medium of speech and communication. Through this means misunderstandings will be lessened, fellowship established and unity assured.

These are a few of the principles proclaimed by Bahá’u’lláh. He has provided the remedy for the ailments which now afflict the human world, solved the difficult problems of individual, social, national and universal welfare and laid the foundation of divine reality upon which material and spiritual civilization are to be founded throughout the centuries before us.

Praise be to God! I find these two great American nations highly capable and advanced in all that appertains to progress and civilization. These governments are fair and equitable. The motives and purposes of these people are lofty and inspiring. Therefore, it is my hope that these revered nations may become prominent factors in the establishment of international peace and the oneness of the world of humanity; that they may lay the foundations of equality and spiritual brotherhood among mankind; that they may manifest the highest virtues of the human world, revere the divine lights of the Prophets of God and establish the reality of unity so necessary today in the affairs of nations. I pray that the nations of the East and West shall become one flock under the care and guidance of the divine Shepherd. Verily, this is the bestowal of God and the greatest honor of man. This is the glory of humanity. This is the good pleasure of God. I ask God for this with a contrite heart.

O my Lord! Thou Who art ever-forgiving! Verily, this assembly hath turned its face toward Thy Kingdom. Verily, they are all of Thy flock, and Thou art the one Shepherd of all. O Thou real Shepherd! Educate and train Thy sheep in Thy green and verdant pastures. Suffer these birds of Thine to build their nests in Thy rose garden. Adorn Thine orchard with these fresh plants and flowers. Refresh these human trees by Thy shower of beneficence and favor. O God! Verily, we are all Thy servants—all Thine—and Thou art the One Lord. We all adore Thee, and Thou art the beneficent Master. O Lord! Render the eyes perceptive that they may witness the lights of Thy Kingdom. Render the ears attentive that they may hear the heavenly summons. Resuscitate the spirits that they may be exhilarated through the breath of the Holy Spirit. O Lord! Verily, we are weak, but Thou art almighty. We are poor, but Thou art rich. Have mercy upon us. Apportion unto us a goodly share of Thy realities, and lead us into the arena of Thine attainments. Thou art the Powerful. Thou art the Able. Thou art the kind Lord.

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