Kitabı oku: «Paris Talks», sayfa 9
THE FIFTH PRINCIPLE—THE ABOLITION OF PREJUDICES
4 Avenue de Camöens, 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 Bahá’u’lláh 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 Camöens, Paris
One of the most important principles of the Teaching of Bahá’u’lláh 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 mean13 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 Camöens, 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. Bahá’u’lláh 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 Kitáb-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 Bahá’u’lláh, and it must continue to be improved and perfected.
NINTH PRINCIPLE—THE NON-INTERFERENCE OF RELIGION WITH POLITICS
4 Avenue de Camöens, 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 Bahá’u’lláh. 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 Bahá’u’lláh, 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!
