The Promulgation of Universal Peace Part 9

4 May 1912 Talk to Theosophical Society Northwestern University Hall, Evanston, Illinois

Notes by Marzieh Moss

I am very happy in being present at this meeting. Praise be to G.o.d! I see before me the faces of those who are endowed with capacity to know and who desire to investigate truth. This is conducive to the greatest joy.

According to divine philosophy there are two important and universal conditions in the world of material phenomena: one which concerns life, the other concerning death; one relative to existence, the other nonexistence; one manifest in composition, the other in decomposition.

Some define existence as the expression of reality or being and nonexistence as nonbeing, imagining that death is annihilation. This is a mistaken idea, for total annihilation is an impossibility. At most, composition is ever subject to decomposition or disintegration-that is to say, existence implies the grouping of material elements in a form or body, and nonexistence is simply the decomposing of these groupings. This is the law of creation in its endless forms and infinite variety of expression. Certain elements have formed the composite creature man. This composite a.s.sociation of the elements in the form of a human body is, therefore, subject to disintegration, which we call death, but after disintegration the elements themselves persist unchanged. Therefore, total annihilation is an impossibility, and existence can never become nonexistence. This would be equivalent to saying that light can become darkness, which is manifestly untrue and impossible. As existence can never become nonexistence, there is no death for man; nay, rather, man is everlasting and ever-living. The rational proof of this is that the atoms of the material elements are transferable from one form of existence to another, from one degree and kingdom to another, lower or higher. For example, an atom of the soil or dust of earth may traverse the kingdoms from mineral to man by successive incorporations into the bodies of the organisms of those kingdoms. At one time it enters into the formation of the mineral or rock; it is then absorbed by the vegetable kingdom and becomes a const.i.tuent of the body and fibre of a tree; again it is appropriated by the animal, and at a still later period is found in the body of man. Throughout these degrees of its traversing the kingdoms from one form of phenomenal being to another, it retains its atomic existence and is never annihilated nor relegated to nonexistence.

Nonexistence, therefore, is an expression applied to change of form, but this transformation can never be rightly considered annihilation, for the elements of composition are ever present and existent as we have seen in the journey of the atom through successive kingdoms, unimpaired; hence, there is no death; life is everlasting. So to speak, when the atom entered into the composition of the tree, it died to the mineral kingdom, and when consumed by the animal, it died to the vegetable kingdom, and so on until its transference or trans.m.u.tation into the kingdom of man; but throughout its traversing it was subject to transformation and not annihilation.

Death, therefore, is applicable to a change or transference from one degree or condition to another. In the mineral realm there was a spirit of existence; in the world of plant life and organisms it reappeared as the vegetative spirit; thence it attained the animal spirit and finally aspired to the human spirit. These are degrees and changes but not obliteration, and this is a rational proof that man is everlasting, ever-living. Therefore, death is only a relative term implying change. For example, we will say that this light before me, having reappeared in another incandescent lamp, has died in the one and lives in the other.

This is not death in reality. The perfections of the mineral are translated into the vegetable and from thence into the animal, the virtue always attaining a superlative degree in the upward change. In each kingdom we find the same virtues manifesting themselves more fully, proving that the reality has been transferred from a lower to a higher form and kingdom of being. Therefore, nonexistence is only relative and absolute nonexistence inconceivable. This rose in my hand will become disintegrated and its symmetry destroyed, but the elements of its composition remain changeless; nothing affects their elemental integrity.

They cannot become nonexistent; they are simply transferred from one state to another.

Through his ignorance man fears death, but the death he shrinks from is imaginary and absolutely unreal; it is only human imagination.

The bestowal and grace of G.o.d have quickened the realm of existence with life and being. For existence there is neither change nor transformation; existence is ever existence; it can never be translated into nonexistence.

It is gradation; a degree below a higher degree is considered as nonexistence. This dust beneath our feet, as compared with our being, is nonexistent. When the human body crumbles into dust, we can say it has become nonexistent; therefore, its dust in relation to living forms of human being is as nonexistent, but in its own sphere it is existent, it has its mineral being. Therefore, it is well proved that absolute nonexistence is impossible; it is only relative.

The purpose is this: that the everlasting bestowal of G.o.d vouchsafed to man is never subject to corruption. Inasmuch as He has endowed the phenomenal world with being, it is impossible for that world to become nonbeing, for it is the very genesis of G.o.d; it is in the realm of origination; it is a creational and not a subjective world, and the bounty descending upon it is continuous and permanent. Therefore, man, the highest creature of the phenomenal world, is endowed with that continuous bounty bestowed by divine generosity without cessation. For instance, the rays of the sun are continuous, the heat of the sun emanates from it without cessation; no discontinuance of it is conceivable. Even so, the bestowal of G.o.d is descending upon the world of humanity, never ceasing, continuous, forever. If we say that the bestowal of existence ceases or falters, it is equivalent to saying that the sun can exist with cessation of its effulgence. Is this possible? Therefore, the effulgences of existence are ever present and continuous.

The conception of annihilation is a factor in human degradation, a cause of human debas.e.m.e.nt and lowliness, a source of human fear and abjection.

It has been conducive to the dispersion and weakening of human thought, whereas the realization of existence and continuity has upraised man to sublimity of ideals, established the foundations of human progress and stimulated the development of heavenly virtues; therefore, it behooves man to abandon thoughts of nonexistence and death, which are absolutely imaginary, and see himself ever-living, everlasting in the divine purpose of his creation. He must turn away from ideas which degrade the human soul so that day by day and hour by hour he may advance upward and higher to spiritual perception of the continuity of the human reality. If he dwells upon the thought of nonexistence, he will become utterly incompetent; with weakened willpower his ambition for progress will be lessened and the acquisition of human virtues will cease.

Therefore, you must thank G.o.d that He has bestowed upon you the blessing of life and existence in the human kingdom. Strive diligently to acquire virtues befitting your degree and station. Be as lights of the world which cannot be hid and which have no setting in horizons of darkness. Ascend to the zenith of an existence which is never beclouded by the fears and forebodings of nonexistence. When man is not endowed with inner perception, he is not informed of these important mysteries. The retina of outer vision, though sensitive and delicate, may, nevertheless, be a hindrance to the inner eye which alone can perceive. The bestowals of G.o.d which are manifest in all phenomenal life are sometimes hidden by intervening veils of mental and mortal vision which render man spiritually blind and incapable, but when those scales are removed and the veils rent asunder, then the great signs of G.o.d will become visible, and he will witness the eternal light filling the world. The bestowals of G.o.d are all and always manifest. The promises of heaven are ever present. The favors of G.o.d are all-surrounding, but should the conscious eye of the soul of man remain veiled and darkened, he will be led to deny these universal signs and remain deprived of these manifestations of divine bounty.

Therefore, we must endeavor with heart and soul in order that the veil covering the eye of inner vision may be removed, that we may behold the manifestations of the signs of G.o.d, discern His mysterious graces and realize that material blessings as compared with spiritual bounties are as nothing. The spiritual blessings of G.o.d are greatest. When we were in the mineral kingdom, although we were endowed with certain gifts and powers, they were not to be compared with the blessings of the human kingdom. In the matrix of the mother we were the recipients of endowments and blessings of G.o.d, yet these were as nothing compared to the powers and graces bestowed upon us after birth into this human world. Likewise, if we are born from the matrix of this physical and phenomenal environment into the freedom and loftiness of the spiritual life and vision, we shall consider this mortal existence and its blessings as worthless by comparison.

In the spiritual world the divine bestowals are infinite, for in that realm there is neither separation nor disintegration, which characterize the world of material existence. Spiritual existence is absolute immortality, completeness and unchangeable being. Therefore, we must thank G.o.d that He has created for us both material blessings and spiritual bestowals. He has given us material gifts and spiritual graces, outer sight to view the lights of the sun and inner vision by which we may perceive the glory of G.o.d. He has designed the outer ear to enjoy the melodies of sound and the inner hearing wherewith we may hear the voice of our Creator. We must strive with energies of heart, soul and mind to develop and manifest the perfections and virtues latent within the realities of the phenomenal world, for the human reality may be compared to a seed. If we sow the seed, a mighty tree appears from it. The virtues of the seed are revealed in the tree; it puts forth branches, leaves, blossoms, and produces fruits. All these virtues were hidden and potential in the seed. Through the blessing and bounty of cultivation these virtues became apparent. Similarly, the merciful G.o.d, our Creator, has deposited within human realities certain latent and potential virtues. Through education and culture these virtues deposited by the loving G.o.d will become apparent in the human reality, even as the unfoldment of the tree from within the germinating seed. I will pray for you.

O Thou kind Lord! These are Thy servants who have gathered in this meeting, have turned unto Thy Kingdom and are in need of Thy bestowal and blessing. O thou G.o.d! Manifest and make evident the signs of Thy oneness which have been deposited in all the realities of life. Reveal and unfold the virtues which Thou hast made latent and concealed in these human realities.

O G.o.d! We are as plants, and Thy bounty is as the rain; refresh and cause these plants to grow through Thy bestowal. We are Thy servants; free us from the fetters of material existence. We are ignorant; make us wise. We are dead; make us alive. We are material; endow us with spirit. We are deprived; make us the intimates of Thy mysteries. We are needy; enrich and bless us from Thy boundless treasury. O G.o.d! Resuscitate us; give us sight; give us hearing; familiarize us with the mysteries of life, so that the secrets of Thy kingdom may become revealed to us in this world of existence and we may confess Thy oneness. Every bestowal emanates from Thee; every benediction is Thine.

Thou art mighty. Thou art powerful. Thou art the Giver, and Thou art the Ever-Bounteous.

5 May 1912 Talk at Children's Meeting Hotel Plaza Chicago, Illinois

Notes by Marzieh Moss

You are the children of whom Christ has said, "Of such is the kingdom of G.o.d"; and according to the words of Baha'u'llah you are the very lamps or candles of the world of humanity, for your hearts are exceedingly pure and your spirits most sensitive. You are near the source; you have not yet become contaminated. You are the lambs of the heavenly Shepherd. You are as polished mirrors reflecting pure light. My hope is that your parents may educate you spiritually and give you thorough moral training. May you develop so that each one of you shall become imbued with all the virtues of the human world. May you advance in all material and spiritual degrees.

May you become learned in sciences, acquire the arts and crafts, prove to be useful members of human society and a.s.sist the progress of human civilization. May you be a cause of the manifestation of divine bestowals-each one of you a s.h.i.+ning star radiating the light of the oneness of humanity toward the horizons of the East and West. May you be devoted to the love and unity of mankind, and through your efforts may the reality deposited in the human heart find its divine expression. I pray for you, asking the a.s.sistance and confirmation of G.o.d in your behalf.

You are all my children, my spiritual children. Spiritual children are dearer than physical children, for it is possible for physical children to turn away from the Spirit of G.o.d, but you are spiritual children and, therefore, you are most beloved. I wish for you progress in every degree of development. May G.o.d a.s.sist you. May you be surrounded by the beneficent light of His countenance, and may you attain maturity under His nurture and protection. You are all blessed.

(To the Friends)

I am going away, but you must arise to serve the Word of G.o.d. Your hearts must be pure and your intentions sincere in order that you may become recipients of the divine bestowals. Consider that although the sun s.h.i.+nes equally upon all things, yet in the clear mirror its reflection is most brilliant and not in the black stone. This great effulgence and heat have been produced by the crystal clearness of the gla.s.s. If there were no clearness and purity, these effects would not be witnessed. Should rain fall upon salty, stony earth, it will never have effect; but when it falls upon good pure soil, green and verdant growth follows, and fruits are produced.

This is the day when pure hearts have a portion of the everlasting bounties and sanctified souls are being illumined by the eternal manifestations. Praise be to G.o.d! You are believers in G.o.d, a.s.sured by the words of G.o.d and turning to the Kingdom of G.o.d. You have heard the divine call. Your hearts are moved by the breezes of the paradise of Abha. You have good intentions; your purpose is the good pleasure of G.o.d; you desire to serve in the Kingdom of the Merciful One. Therefore, arise in the utmost power. Be in perfect unity. Never become angry with one another.

Let your eyes be directed toward the kingdom of truth and not toward the world of creation. Love the creatures for the sake of G.o.d and not for themselves. You will never become angry or impatient if you love them for the sake of G.o.d. Humanity is not perfect. There are imperfections in every human being, and you will always become unhappy if you look toward the people themselves. But if you look toward G.o.d, you will love them and be kind to them, for the world of G.o.d is the world of perfection and complete mercy. Therefore, do not look at the shortcomings of anybody; see with the sight of forgiveness. The imperfect eye beholds imperfections. The eye that covers faults looks toward the Creator of souls. He created them, trains and provides for them, endows them with capacity and life, sight and hearing; therefore, they are the signs of His grandeur. You must love and be kind to everybody, care for the poor, protect the weak, heal the sick, teach and educate the ignorant.

It is my hope that the unity and harmony of the friends in Chicago may be the cause of the unity of the friends throughout America and that all people may become recipients of their love and kindness. May they be an example for mankind. Then the confirmations of the Kingdom of Abha and the bestowals of the Sun of Reality will be all-encircling.

5 May 1912 Talk at Plymouth Congregational Church 935 East Fiftieth Street Chicago, Illinois

Notes by Marzieh Moss

I offer thanks to G.o.d for the privilege of being present in an a.s.semblage which is commemorating Him, whose members have no thought or intention save His good pleasure and the unbiased investigation of reality. I praise G.o.d for this meeting of human souls free from the bondage of imitations and prejudice, willing to examine reasonably and accept that which is found to be true.

In our solar system the center of illumination is the sun itself. Through the will of G.o.d this central luminary is the one source of the existence and development of all phenomenal things. When we observe the organisms of the material kingdoms, we find that their growth and training are dependent upon the heat and light of the sun. Without this quickening impulse there would be no growth of tree or vegetation; neither would the existence of animal or human being be possible; in fact, no forms of created life would be manifest upon the earth. But if we reflect deeply, we will perceive that the great bestower and giver of life is G.o.d; the sun is the intermediary of His will and plan. Without the bounty of the sun, therefore, the world would be in darkness. All illumination of our planetary system proceeds or emanates from the solar center.

Likewise, in the spiritual realm of intelligence and idealism there must be a center of illumination, and that center is the everlasting, ever-s.h.i.+ning Sun, the Word of G.o.d. Its lights are the lights of reality which have shone upon humanity, illumining the realm of thought and morals, conferring the bounties of the divine world upon man. These lights are the cause of the education of souls and the source of the enlightenment of hearts, sending forth in effulgent radiance the message of the glad tidings of the Kingdom of G.o.d. In brief, the moral and ethical world and the world of spiritual regeneration are dependent for their progressive being upon that heavenly Center of illumination. It gives forth the light of religion and bestows the life of the spirit, imbues humanity with archetypal virtues and confers eternal splendors. This Sun of Reality, this Center of effulgences, is the Prophet or Manifestation of G.o.d. Just as the phenomenal sun s.h.i.+nes upon the material world producing life and growth, likewise, the spiritual or prophetic Sun confers illumination upon the human world of thought and intelligence, and unless it rose upon the horizon of human existence, the kingdom of man would become dark and extinguished.

The Sun of Reality is one Sun, but it has different dawning places, just as the phenomenal sun is one although it appears at various points of the horizon. During the time of summer the luminary of the physical world rises far to the north of the equinoctial, in spring and fall it dawns midway, and in winter it appears in the most southerly point of its zodiacal journey. These daysprings or dawning points differ widely, but the sun is ever the same sun-whether it be the phenomenal or spiritual luminary. Souls who focus their vision upon the Sun of Reality will be the recipients of light no matter from what point it rises, but those who are fettered by adoration of the dawning point are deprived when it appears in a different station upon the spiritual horizon.

Furthermore, just as the solar cycle has its four seasons, the cycle of the Sun of Reality has its distinct and successive periods. Each brings its vernal season or springtime. When the Sun of Reality returns to quicken the world of mankind, a divine bounty descends from the heaven of generosity. The realm of thoughts and ideals is set in motion and blessed with new life. Minds are developed, hopes brighten, aspirations become spiritual, the virtues of the human world appear with freshened power of growth, and the image and likeness of G.o.d become visible in man. It is the springtime of the inner world. After the spring, summer comes with its fullness and spiritual fruitage; autumn follows with its withering winds which chill the soul; the Sun seems to be going away, until at last the mantle of winter overspreads, and only faint traces of the effulgence of that divine Sun remain. Just as the surface of the material world becomes dark and dreary, the soil dormant, the trees naked and bare and no beauty or freshness remains to cheer the darkness and desolation, so the winter of the spiritual cycle witnesses the death and disappearance of divine growth and extinction of the light and love of G.o.d. But again the cycle begins and a new springtime appears. In it the former springtime has returned; the world is resuscitated, illumined and attains spirituality; religion is renewed and reorganized, hearts are turned to G.o.d, the summons of G.o.d is heard, and life is again bestowed upon man. For a long time the religious world had been weakened and materialism had advanced; the spiritual forces of life were waning, moralities were becoming degraded, composure and peace had vanished from souls, and satanic qualities were dominating hearts; strife and hatred overshadowed humanity, bloodshed and violence prevailed. G.o.d was neglected; the Sun of Reality seemed to have gone completely; deprivation of the bounties of heaven was a fact; and so the season of winter fell upon mankind. But in the generosity of G.o.d a new springtime dawned, the lights of G.o.d shone forth, the effulgent Sun of Reality returned and became manifest, the realm of thoughts and kingdom of hearts became exhilarated, a new spirit of life breathed into the body of the world, and continuous advancement became apparent.

I hope that the lights of the Sun of Reality will illumine the whole world so that no strife and warfare, no battles and bloodshed remain. May fanaticism and religious bigotry be unknown, all humanity enter the bond of brotherhood, souls consort in perfect agreement, the nations of earth at last hoist the banner of truth, and the religions of the world enter the divine temple of oneness, for the foundations of the heavenly religions are one reality. Reality is not divisible; it does not admit multiplicity. All the holy Manifestations of G.o.d have proclaimed and promulgated the same reality. They have summoned mankind to reality itself, and reality is one. The clouds and mists of imitations have obscured the Sun of Truth. We must forsake these imitations, dispel these clouds and mists and free the Sun from the darkness of superst.i.tion. Then will the Sun of Truth s.h.i.+ne most gloriously; then all the inhabitants of the world will be united, the religions will be one, sects and denominations will reconcile, all nationalities will flow together in the recognition of one Fatherhood, and all degrees of humankind will gather in the shelter of the same tabernacle, under the same banner.

Until the heavenly civilization is founded, no result will be forthcoming from material civilization, even as you observe. See what catastrophes overwhelm mankind. Consider the wars which disturb the world. Consider the enmity and hatred. The existence of these wars and conditions indicates and proves that the heavenly civilization has not yet been established. If the civilization of the Kingdom be spread to all the nations, this dust of disagreement will be dispelled, these clouds will pa.s.s away, and the Sun of Reality in its greatest effulgence and glory will s.h.i.+ne upon mankind.

O G.o.d! O Thou Who givest! This congregation is turning to Thee, casting their glances toward Thy Kingdom and favor, longing to behold the lights of Thy face. O G.o.d! Bless this nation. Confirm this government. Reveal Thy glory unto this people and confer upon them life eternal. O G.o.d! Illumine the faces, render the hearts radiant, exhilarate the b.r.e.a.s.t.s, crown the heads with the diadem of Thy providence, cause them to soar in Thy pure atmosphere so they may reach the highest pinnacles of Thy splendor. a.s.sist them in order that this world may ever find the light and effulgence of Thy presence. O G.o.d! Shelter this congregation and admonish this nation.

Render them progressive in all degrees. May they become leaders in the world of humanity. May they be Thine examples among humankind. May they be manifestations of Thy grace. May they be filled with the inspiration of Thy Word. Thou art the Powerful. Thou art the Mighty. Thou art the Giver, and Thou art the Omniscient.

5 May 1912 Talk at All-Souls Church Lincoln Center, Chicago, Illinois

Notes by Marzieh Moss

The divine religions were founded for the purpose of unifying humanity and establis.h.i.+ng universal peace. Any movement which brings about peace and agreement in human society is truly a divine movement; any reform which causes people to come together under the shelter of the same tabernacle is surely animated by heavenly motives. At all times and in all ages of the world, religion has been a factor in cementing together the hearts of men and in uniting various and divergent creeds. It is the peace element in religion that blends mankind and makes for unity. Warfare has ever been the cause of separation, disunion and discord.

Consider how Jesus Christ united the divergent peoples, sects and denominations of the early days. It is evident that the fundamentals of religion are intended to unify and bind together; their purpose is universal, everlasting peace. Prior to the time of Jesus Christ the Word of G.o.d had unified opposite types and conflicting elements of human society; and since His appearance the divine Teachers of the primal principles of the law of G.o.d have all intended this universal outcome. In Persia Baha'u'llah was able to unite people of varying thought, creed and denomination. The inhabitants of that country were Christians, Muslims, Jews, Zoroastrians and a great variety of subdivided forms and beliefs together with racial distinctions such as Semitic, Arabic, Persian, Turk, etc.; but through the power and efficacy of religion Baha'u'llah united these differing peoples and caused them to consort together in perfect agreement. Such unity and accord became manifest among them that they were considered as one people and one kind.

The cause of this fellows.h.i.+p and unity lies in the fact that the divine law has two distinct aspects or functions: one the essential or fundamental, the other the material or accidental. The first aspect of the revealed religion of G.o.d is that which concerns the ethical development and spiritual progress of mankind, the awakening of potential human susceptibilities and the descent of divine bestowals. These ordinances are changeless, essential, eternal. The second function of the divine religion deals with material conditions, the laws of human intercourse and social regulation. These are subject to change and transformation in accordance with the time, place and conditions. The essential ordinances of religion were the same during the time of Abraham, the day of Moses and the cycle of Jesus, but the accidental or material laws were abrogated and superseded according to the exigency and requirement of each succeeding age. For example, in the law of Moses there were ten distinct commandments in regard to murder, which were revealed according to the requirement and capacity of the people, but in the day of Jesus these were abrogated and superseded in conformity with the changed and advanced human conditions.

The central purpose of the divine religions is the establishment of peace and unity among mankind. Their reality is one; therefore, their accomplishment is one and universal-whether it be through the essential or material ordinances of G.o.d. There is but one light of the material sun, one ocean, one rain, one atmosphere. Similarly, in the spiritual world there is one divine reality forming the center and altruistic basis for peace and reconciliation among various and conflicting nations and peoples. Consider how the Roman Empire and Greek nation were at war in enmity and hatred after the Messianic day, how the hostilities of Egypt and a.s.syria, though subdued in intensity, still flamed in the warring element of these ancient and declining nations. But the teachings of Jesus Christ proved to be the cement by which they were united; warfare ceased, strife and hatred pa.s.sed away, and these belligerent peoples a.s.sociated in love and friends.h.i.+p. For strife and warfare are the very destroyers of human foundations, whereas peace and amity are the builders and safeguards of human welfare. As an instance, two nations which have remained at peace for centuries declare war against each other. What destruction and loss befalls both in one year of strife and conflict-the undoing of centuries.