Kitabı oku: «The Promulgation of Universal Peace», sayfa 4

19 April 1912
Talk at Earl Hall
Columbia University, New York

From Stenographic Notes

If we look with a perceiving eye upon the world of creation, we find that all existing things may be classified as follows: first, mineral—that is to say, matter or substance appearing in various forms of composition; second, vegetable—possessing the virtues of the mineral plus the power of augmentation or growth, indicating a degree higher and more specialized than the mineral; third, animal—possessing the attributes of the mineral and vegetable plus the power of sense perception; fourth, human—the highest specialized organism of visible creation, embodying the qualities of the mineral, vegetable and animal plus an ideal endowment absolutely absent in the lower kingdoms—the power of intellectual investigation into the mysteries of outer phenomena. The outcome of this intellectual endowment is science, which is especially characteristic of man. This scientific power investigates and apprehends created objects and the laws surrounding them. It is the discoverer of the hidden and mysterious secrets of the material universe and is peculiar to man alone. The most noble and praiseworthy accomplishment of man, therefore, is scientific knowledge and attainment.

Science may be likened to a mirror wherein the images of the mysteries of outer phenomena are reflected. It brings forth and exhibits to us in the arena of knowledge all the product of the past. It links together past and present. The philosophical conclusions of bygone centuries, the teachings of the Prophets and wisdom of former sages are crystallized and reproduced in the scientific advancement of today. Science is the discoverer of the past. From its premises of past and present we deduce conclusions as to the future. Science is the governor of nature and its mysteries, the one agency by which man explores the institutions of material creation. All created things are captives of nature and subject to its laws. They cannot transgress the control of these laws in one detail or particular. The infinite starry worlds and heavenly bodies are nature’s obedient subjects. The earth and its myriad organisms, all minerals, plants and animals are thralls of its dominion. But man through the exercise of his scientific, intellectual power can rise out of this condition, can modify, change and control nature according to his own wishes and uses. Science, so to speak, is the breaker of the laws of nature.

Consider, for example, that man according to natural law should dwell upon the surface of the earth. By overcoming this law and restriction, however, he sails in ships over the ocean, mounts to the zenith in airplanes and sinks to the depths of the sea in submarines. This is against the fiat of nature and a violation of her sovereignty and dominion. Nature’s laws and methods, the hidden secrets and mysteries of the universe, human inventions and discoveries, all our scientific acquisitions should naturally remain concealed and unknown, but man through his intellectual acumen searches them out of the plane of the invisible, draws them into the plane of the visible, exposes and explains them. For instance, one of the mysteries of nature is electricity. According to nature this force, this energy, should remain latent and hidden, but man scientifically breaks through the very laws of nature, arrests it and even imprisons it for his use.

In brief, man through the possession of this ideal endowment of scientific investigation is the most noble product of creation, the governor of nature. He takes the sword from nature’s hand and uses it upon nature’s head. According to natural law night is a period of darkness and obscurity, but man by utilizing the power of electricity, by wielding this electric sword overcomes the darkness and dispels the gloom. Man is superior to nature and makes nature do his bidding. Man is a sensitive being; nature is without sensation. Man has memory and reason; nature lacks them. Man is nobler than nature. There are powers within him of which nature is devoid. It may be claimed that these powers are from nature itself and that man is a part of nature. In answer to this statement we will say that if nature is the whole and man is a part of that whole, how could it be possible for a part to possess qualities and virtues which are absent in the whole? Undoubtedly the part must be endowed with the same qualities and properties as the whole. For example, the hair is a part of the human anatomy. It cannot contain elements which are not found in other parts of the body, for in all cases the component elements of the body are the same. Therefore, it is manifest and evident that man, although in body a part of nature, nevertheless in spirit possesses a power transcending nature; for if he were simply a part of nature and limited to material laws, he could possess only the things which nature embodies. God has conferred upon and added to man a distinctive power—the faculty of intellectual investigation into the secrets of creation, the acquisition of higher knowledge—the greatest virtue of which is scientific enlightenment.

This endowment is the most praiseworthy power of man, for through its employment and exercise the betterment of the human race is accomplished, the development of the virtues of mankind is made possible and the spirit and mysteries of God become manifest. Therefore, I am greatly pleased with my visit to this university. Praise be to God that this country abounds in such institutions of learning where the knowledge of sciences and arts may readily be acquired.

As material and physical sciences are taught here and are constantly unfolding in wider vistas of attainment, I am hopeful that spiritual development may also follow and keep pace with these outer advantages. As material knowledge is illuminating those within the walls of this great temple of learning, so also may the light of the spirit, the inner and divine light of the real philosophy glorify this institution. The most important principle of divine philosophy is the oneness of the world of humanity, the unity of mankind, the bond conjoining East and West, the tie of love which blends human hearts.

Therefore, it is our duty to put forth our greatest efforts and summon all our energies in order that the bonds of unity and accord may be established among mankind. For thousands of years we have had bloodshed and strife. It is enough; it is sufficient. Now is the time to associate together in love and harmony. For thousands of years we have tried the sword and warfare; let mankind for a time at least live in peace. Review history and consider how much savagery, how much bloodshed and battle the world has witnessed. It has been either religious warfare, political warfare or some other clash of human interests. The world of humanity has never enjoyed the blessing of universal peace. Year by year the implements of warfare have been increased and perfected. Consider the wars of past centuries; only ten, fifteen or twenty thousand at the most were killed, but now it is possible to kill one hundred thousand in a single day. In ancient times warfare was carried on with the sword; today it is the smokeless gun. Formerly, battleships were sailing vessels; today they are dreadnoughts. Consider the increase and improvement in the weapons of war. God has created us all human, and all countries of the world are parts of the same globe. We are all His servants. He is kind and just to all. Why should we be unkind and unjust to each other? He provides for all. Why should we deprive one another? He protects and preserves all. Why should we kill our fellow creatures? If this warfare and strife be for the sake of religion, it is evident that it violates the spirit and basis of all religion. All the divine Manifestations have proclaimed the oneness of God and the unity of mankind. They have taught that men should love and mutually help each other in order that they might progress. Now if this conception of religion be true, its essential principle is the oneness of humanity. The fundamental truth of the Manifestations is peace. This underlies all religion, all justice. The divine purpose is that men should live in unity, concord and agreement and should love one another. Consider the virtues of the human world and realize that the oneness of humanity is the primary foundation of them all. Read the Gospel and the other Holy Books. You will find their fundamentals are one and the same. Therefore, unity is the essential truth of religion and, when so understood, embraces all the virtues of the human world. Praise be to God! This knowledge has been spread, eyes have been opened, and ears have become attentive. Therefore, we must endeavor to promulgate and practice the religion of God which has been founded by all the Prophets. And the religion of God is absolute love and unity.

19 April 1912
Talk at Bowery Mission
227 Bowery, New York

From Stenographic Notes

Tonight I am very happy, for I have come here to meet my friends. I consider you my relatives, my companions; and I am your comrade.

You must be thankful to God that you are poor, for Jesus Christ has said, “Blessed are the poor.” He never said, “Blessed are the rich.” He said, too, that the Kingdom is for the poor and that it is easier for a camel to enter a needle’s eye than for a rich man to enter God’s Kingdom. Therefore, you must be thankful to God that although in this world you are indigent, yet the treasures of God are within your reach; and although in the material realm you are poor, yet in the Kingdom of God you are precious. Jesus Himself was poor. He did not belong to the rich. He passed His time in the desert, traveling among the poor, and lived upon the herbs of the field. He had no place to lay His head, no home. He was exposed in the open to heat, cold and frost—to inclement weather of all kinds—yet He chose this rather than riches. If riches were considered a glory, the Prophet Moses would have chosen them; Jesus would have been a rich man. When Jesus Christ appeared, it was the poor who first accepted Him, not the rich. Therefore, you are the disciples of Jesus Christ; you are His comrades, for He outwardly was poor, not rich. Even this earth’s happiness does not depend upon wealth. You will find many of the wealthy exposed to dangers and troubled by difficulties, and in their last moments upon the bed of death there remains the regret that they must be separated from that to which their hearts are so attached. They come into this world naked, and they must go from it naked. All they possess they must leave behind and pass away solitary, alone. Often at the time of death their souls are filled with remorse; and worst of all, their hope in the mercy of God is less than ours. Praise be to God! Our hope is in the mercy of God, and there is no doubt that the divine compassion is bestowed upon the poor. Jesus Christ said so; Bahá’u’lláh said so. While Bahá’u’lláh was in Baghdád, still in possession of great wealth, He left all He had and went alone from the city, living two years among the poor. They were His comrades. He ate with them, slept with them and gloried in being one of them. He chose for one of His names the title of The Poor One and often in His Writings refers to Himself as Darvísh, which in Persian means poor; and of this title He was very proud. He admonished all that we must be the servants of the poor, helpers of the poor, remember the sorrows of the poor, associate with them; for thereby we may inherit the Kingdom of heaven. God has not said that there are mansions prepared for us if we pass our time associating with the rich, but He has said there are many mansions prepared for the servants of the poor, for the poor are very dear to God. The mercies and bounties of God are with them. The rich are mostly negligent, inattentive, steeped in worldliness, depending upon their means, whereas the poor are dependent upon God, and their reliance is upon Him, not upon themselves. Therefore, the poor are nearer the threshold of God and His throne.

Jesus was a poor man. One night when He was out in the fields, the rain began to fall. He had no place to go for shelter so He lifted His eyes toward heaven, saying, “O Father! For the birds of the air Thou hast created nests, for the sheep a fold, for the animals dens, for the fish places of refuge, but for Me Thou hast provided no shelter. There is no place where I may lay My head. My bed consists of the cold ground; My lamps at night are the stars, and My food is the grass of the field. Yet who upon earth is richer than I? For the greatest blessing Thou hast not given to the rich and mighty but unto Me, for Thou hast given Me the poor. To me Thou hast granted this blessing. They are Mine. Therefore am I the richest man on earth.”

So, my comrades, you are following in the footsteps of Jesus Christ. Your lives are similar to His life; your attitude is like unto His; you resemble Him more than the rich do. Therefore, we will thank God that we have been so blessed with real riches. And in conclusion, I ask you to accept ‘Abdu’l-Bahá as your servant.

At the end of this meeting, ‘Abdu’l-Bahá stood at the Bowery entrance to the Mission hall, shaking hands with four or five hundred men and placing within each palm a piece of silver.

TALKS ‘ABDU’L-BAHÁ DELIVERED IN WASHINGTON, D.C

20 April 1912
Talk at Orient-Occident-Unity Conference
Public Library Hall, Washington, D.C

Notes by Joseph H. Hannen

Tonight I am most happy in presenting myself before an audience such as this. I am an Oriental and have come into the West to meet the people of the Occident. Praise be to God! Upon the faces of those assembled here I perceive the light of God. This I consider an evidence of the possibility of uniting the East and the West, of establishing a perfect bond between Persia and America—one of the objects of this conference. For the Persians there is no government better fitted to contribute to the development of their natural resources and the helping of their national needs in a reciprocal alliance than the United States of America, and for the Americans there could be no better industrial outlet and market than the virgin commercial soil of Persia. The mineral wealth of Persia is still latent and untouched. It is my hope that the great American democracy may be instrumental in developing these hidden resources and that a bond of perfect amity and unity may be established between the American republic and the government of Persia. May this bond—whether material or spiritual—be well cemented. May the material civilization of America find complete efficacy and establishment in Persia, and may the spiritual civilization of Persia find acceptance and response in America.

Some of the creatures of existence can live solitary and alone. A tree, for instance, may live without the assistance and cooperation of other trees. Some animals are isolated and lead a separate existence away from their kind. But this is impossible for man. In his life and being cooperation and association are essential. Through association and meeting we find happiness and development, individual and collective.

For instance, when there is intercourse and cooperation between two villages, the advancement of each will be assured. Likewise, if intercommunication is established between two cities, both will benefit and progress. And if a reciprocal basis of agreement be reached between two countries, their individual and mutual interests will find great development. Therefore, in the unity of this radiant assemblage I behold the link between Orient and Occident. Such unity is the means and instrument of cooperation between the various countries of the East and West. It is evident, then, that the outcomes from this basis of agreement and accord are numberless and unlimited. Surely there will be great harvests of results forthcoming for Persia and America. In Persia advanced material civilization will be established and the doors thrown open wide to American commerce.

Above and beyond all this, a great love and fountain of affection shall bind and blend these two remote peoples, for Bahá’u’lláh has proclaimed to the world the solidarity of nations and the oneness of humanity. Addressing all mankind He has said, “Ye are all leaves of one tree and the drops of one sea.” The world of humanity has been expressed by Him as a unit—as one family. It is, therefore, hoped that the American and Persian nations may be conjoined and united in reciprocal love. May they become one race endowed with the same susceptibilities. May these bonds of amity and accord be firmly established.

Bahá’u’lláh passed forty years of His life in prison and exile in order that He might upraise the banner of the oneness of the world of men. For this He bore all these ordeals and difficulties. He was under the dominion of ‘Abdu’l-Ḥamíd. I, too, was in the prison of ‘Abdu’l-Ḥamíd until the Committee of Union and Progress hoisted the standard of liberty and my fetters were removed. They exhibited great kindness and love toward me. I was made free and thereby enabled to come to this country. Were it not for the action of this Committee, I should not be with you here tonight. Therefore, you must all ask assistance and confirmation in behalf of this Committee through which the liberty of Turkey was proclaimed.

Briefly, I have traveled this long distance, crossed the Atlantic Ocean to this western continent in the desire and hope that the strongest bond of unity may be established between America and Persia. I know this to be your wish and purpose also and am sure of your cooperation. We shall, therefore, offer supplication in the divine threshold that a great love may take possession of the hearts of men and unite the nations of the world. We will pray that the ensign of international peace may be uplifted and that the oneness of the world of humanity may be realized and accomplished. All this is made possible and practicable through your efforts. May this American democracy be the first nation to establish the foundation of international agreement. May it be the first nation to proclaim the universality of mankind. May it be the first to upraise the standard of the Most Great Peace, and through this nation of democracy may these philanthropic intentions and institutions be spread broadcast throughout the world. Truly, this is a great and revered nation. Here liberty has reached its highest degree. The intentions of its people are most praiseworthy. They are, indeed, worthy of being the first to build the Tabernacle of the Most Great Peace and proclaim the oneness of mankind. I will supplicate God for assistance and confirmation in your behalf.

21 April 1912
Talk at Studio Hall
1219 Connecticut Avenue, Washington, D.C

Notes by Joseph H. Hannen

I have come here to visit you. With the greatest longing I have wished to see you. Realizing it was only with great difficulty that you could come to me and that very few could make the trip, I decided to come to you so that all might have the pleasure of meeting. Praise be to God! I am here, and I am looking into your faces—faces radiant with inner beauty, hearts attracted to the Kingdom of Abhá, spirits exhilarated through the glad tidings of God. Therefore, I have experienced the greatest possible happiness. And surely this happiness must be mutual, for the hearts are connected with each other and are filled with the same vibration. The flame and the light of love are reflected in all. Spiritual susceptibilities and heart longings fill every heart. If we should offer a hundred thousand thanksgivings every moment to the threshold of God for this love which has blended the Orient and Occident, we would fail to express our gratitude sufficiently. If all the powers of earth should seek to bring about this love between East and West, they would prove incapable. If they wished to establish this unity, it would prove impossible. But Bahá’u’lláh has accomplished both through the power of the Holy Spirit, and this bond of unity through love is indissoluble. It shall continue unto time everlasting, and day by day its power shall increase. Erelong it shall enchain the world, and eventually the hearts of all the nations of the world will be brought together by its constraining clasp. The world of humanity shall become the manifestation of the lights of Divinity, and the bestowals of God shall surround all. From the standpoints of both material and spiritual civilization extraordinary progress and development will be witnessed. In this present cycle there will be an evolution in civilization unparalleled in the history of the world. The world of humanity has, heretofore, been in the stage of infancy; now it is approaching maturity. Just as the individual human organism, having attained the period of maturity, reaches its fullest degree of physical strength and ripened intellectual faculties so that in one year of this ripened period there is witnessed an unprecedented measure of development, likewise the world of humanity in this cycle of its completeness and consummation will realize an immeasurable upward progress, and that power of accomplishment whereof each individual human reality is the depository of God—that outworking Universal Spirit—like the intellectual faculty, will reveal itself in infinite degrees of perfection.

Therefore, thank ye God that ye have come into the plane of existence in this radiant century wherein the bestowals of God are appearing from all directions, when the doors of the Kingdom have been opened unto you, the call of God is being raised, and the virtues of the human world are in the process of unfoldment. The day has come when all darkness is to be dispelled, and the Sun of Truth shall shine forth radiantly. This time of the world may be likened to the equinoctial in the annual cycle. For, verily, this is the spring season of God. In the Holy Books a promise is given that the springtime of God shall make itself manifest; Jerusalem, the Holy City, shall descend from heaven; Zion shall leap forth and dance; and the Holy Land shall be submerged in the ocean of divine effulgence.

At the time of the vernal equinox in the material world a wonderful vibrant energy and new life-quickening is observed everywhere in the vegetable kingdom; the animal and human kingdoms are resuscitated and move forward with a new impulse. The whole world is born anew, resurrected. Gentle zephyrs are set in motion, wafting and fragrant; flowers bloom; the trees are in blossom, the air temperate and delightful; how pleasant and beautiful become the mountains, fields and meadows. Likewise, the spiritual bounty and springtime of God quicken the world of humanity with a new animus and vivification. All the virtues which have been deposited and potential in human hearts are being revealed from that Reality as flowers and blossoms from divine gardens. It is a day of joy, a time of happiness, a period of spiritual growth. I beg of God that this divine spiritual civilization may have the fullest impression and effect upon you. May you become as growing plants. May the trees of your hearts bring forth new leaves and variegated blossoms. May ideal fruits appear from them in order that the world of humanity, which has grown and developed in material civilization, may be quickened in the bringing forth of spiritual ideals. Just as human intellects have revealed the secrets of matter and have brought forth from the realm of the invisible the mysteries of nature, may minds and spirits, likewise, come into the knowledge of the verities of God, and the realities of the Kingdom be made manifest in human hearts. Then the world will be the paradise of Abhá, the standard of the Most Great Peace will be borne aloft, and the oneness of the world of humanity in all its beauty, glory and significance will become apparent. And now in your presence I wish to pray in your behalf. Let your hearts be attentive and directed to the Kingdom of Abhá.

Prayer in Persian

It is my hope that the supplication I have offered to the Kingdom of Abhá in your behalf may soon be answered and that its results and effects may become manifest in your hearts and lives.