Authorized translation included in a
memorandum from the Research Department
at the Bahá’í World Center, dated February,
2002 to an individual believer;
Web edition prepared and proofread
by Mehdi Wolf, March 2002;
Posted with permission of recipient.
Lawh-i-Hague
Tablet to the Central Organization
for a Durable Peace, The Hague
Trans. Bahá’í World Center
(This Tablet, described by Shoghi Effendi in “God
Passes By” as of “far-reaching importance”,
and dated December 17th, 1919, was despatched to the
Committee at The Hague by the hands of a special delegation.)
O ye esteemed ones who are pioneers among the well-wishers
of the world of humanity! The letters which ye sent
during the war were not received, but a letter dated
February 11th, 1916, has just come to hand, and immediately
an answer is being written. Your intention deserves
a thousand praises, because you are serving the world
of humanity, and this is conducive to the happiness
and welfare of all. This recent war has proved to
the world and the people that war is destruction while
universal peace is construction; war is death while
peace is life; war is rapacity and bloodthirstiness
while peace is beneficence and humaneness; war is an
appurtenance of the world of nature while peace is
of the foundation of the religion of God; war is darkness
upon darkness while peace is heavenly light; war is
the destroyer of the edifice of mankind while peace
is the everlasting life of the world of humanity; war
is like a devouring wolf while peace is like the angels
of heaven; war is the struggle for existence while
peace is mutual aid and co-operation among the peoples
of the world and the cause of the good pleasure of
the True One in the heavenly realm.
There is not one soul whose conscience does not testify
that in this day there is no more important matter
in the world than that of universal peace. Every just
one bears witness to this and adores that esteemed
Assembly because its aim is that this darkness may
be changed into light, this bloodthirstiness into kindness,
this torment into bliss, this hardship into ease and
this enmity and hatred into fellowship and love. Therefore,
the effort of those esteemed souls is worthy of praise
and commendation.
But the wise souls who are aware of the essential relationships
emanating from the realities of things consider that
one single matter cannot, by itself, influence the
human reality as it ought and should, for until the
minds of men become united, no important matter can
be accomplished. At present universal peace is a matter
of great importance, but unity of conscience is essential,
so that the foundation of this matter may become secure,
its establishment firm and its edifice strong.
Therefore Bahá’u’lláh, fifty
years ago, expounded this question of universal peace
at a time when He was confined in the fortress of ’Akká
and was wronged and imprisoned. He wrote about this
important matter of universal peace to all the great
sovereigns of the world, and established it among His
friends in the Orient. The horizon of the East was
in utter darkness, nations displayed the utmost hatred
and enmity towards each other, religions thirsted for
each other’s blood, and it was darkness upon darkness.
At such a time Bahá’u’lláh
shone forth like the sun from the horizon of the East
and illumined Persia with the lights of these teachings.
Among His teachings was the declaration of universal
peace. People of different nations, religions and
sects who followed Him came together to such an extent
that remarkable gatherings were instituted consisting
of the various nations and religions of the East.
Every soul who entered these gatherings saw but one
nation, one teaching, one pathway, one order, for the
teachings of Bahá’u’lláh were
not limited to the establishment of universal peace.
They embraced many teachings which supplemented and
supported that of universal peace.
Among these teachings was the independent investigation
of reality so that the world of humanity may be saved
from the darkness of imitation and attain to the truth;
may tear off and cast away this ragged and outgrown
garment of a thousand years ago and may put on the
robe woven in the utmost purity and holiness in the
loom of reality. As reality is one and cannot admit
of multiplicity, therefore different opinions must
ultimately become fused into one.
And among the teachings of Bahá’u’lláh
is the oneness of the world of humanity; that all human
beings are the sheep of God and He is the kind Shepherd.
This Shepherd is kind to all the sheep, because He
created them all, trained them, provided for them and
protected them. There is no doubt that the Shepherd
is kind to all the sheep and should there be among
these sheep ignorant ones, they must be educated; if
there be children, they must be trained until they
reach maturity; if there be sick ones, they must be
cured. There must be no hatred and enmity, for as
by a kind physician these ignorant, sick ones should
be treated.
And among the teachings of Bahá’u’lláh
is that religion must be the cause of fellowship and
love. If it becomes the cause of estrangement then
it is not needed, for religion is like a remedy; if
it aggravates the disease then it becomes unnecessary.
And among the teachings of Bahá’u’lláh
is that religion must be in conformity with science
and reason, so that it may influence the hearts of
men. The foundation must be solid and must not consist
of imitations.
And among the teachings of Bahá’u’lláh
is that religious, racial, political, economic and
patriotic prejudices destroy the edifice of humanity.
As long as these prejudices prevail, the world of
humanity will not have rest. For a period of 6,000
years history informs us about the world of humanity.
During these 6,000 years, the world of humanity has
not been free from war, strife, murder and bloodthirstiness.
In every period war has been waged in one country
or another and that war was due to either religious
prejudice, racial prejudice, political prejudice or
patriotic prejudice. It has therefore been ascertained
and proved that all prejudices are destructive of the
human edifice. As long as these prejudices persist,
the struggle for existence must remain dominant, and
bloodthirstiness and rapacity continue. Therefore,
even as was the case in the past, the world of humanity
cannot be saved from the darkness of nature and cannot
attain illumination except through the abandonment
of prejudices and the acquisition of the morals of
the Kingdom.
If this prejudice and enmity are on account of religion
consider that religion should be the cause of fellowship,
otherwise it is fruitless. And if this prejudice
be the prejudice of nationality consider that all mankind
are of one nation; all have sprung from the tree of
Adam, and Adam is the root of the tree. That tree
is one and all these nations are like branches, while
the individuals of humanity are like leaves, blossoms
and fruits thereof. Then the establishment of various
nations and the consequent shedding of blood and destruction
of the edifice of humanity result from human ignorance
and selfish motives.
As to the patriotic prejudice, this is also due to absolute
ignorance, for the surface of the earth is one native
land. Every one can live in any spot on the terrestrial
globe. Therefore all the world is man’s birthplace.
These boundaries and outlets have been devised by
man. In the creation, such boundaries and outlets
were not assigned. Europe is one continent, Asia is
one continent, Africa is one continent, Australia is
one continent, but some of the souls, from personal
motives and selfish interests, have divided each one
of these continents and considered a certain part as
their own country. God has set up no frontier between
France and Germany; they are continuous. Yea, in the
first centuries, selfish souls, for the promotion of
their own interests, have assigned boundaries and outlets
and have, day by day, attached more importance to these,
until this led to intense enmity, bloodshed and rapacity
in subsequent centuries. In the same way this will
continue indefinitely, and if this conception of patriotism
remains limited within a certain circle, it will be
the primary cause of the world’s destruction.
No wise and just person will acknowledge these imaginary
distinctions. Every limited area which we call our
native country we regard as our motherland, whereas
the terrestrial globe is the motherland of all, and
not any restricted area. In short, for a few days
we live on this earth and eventually we are buried
in it, it is our eternal tomb. Is it worth while that
we should engage in bloodshed and tear one another
to pieces for this eternal tomb? Nay, far from it,
neither is God pleased with such conduct nor would
any sane man approve of it.
Consider! The blessed animals engage in no patriotic
quarrels. They are in the utmost fellowship with one
another and live together in harmony. For example,
if a dove from the east and a dove from the west, a
dove from the north and a dove from the south chance
to arrive, at the same time, in one spot, they immediately
associate in harmony. So is it with all the blessed
animals and birds. But the ferocious animals, as soon
as they meet, attack and fight with each other, tear
each other to pieces and it is impossible for them
to live peaceably together in one spot. They are all
unsociable and fierce, savage and combative fighters.
Regarding the economic prejudice, it is apparent that
whenever the ties between nations become strengthened
and the exchange of commodities accelerated, and any
economic principle is established in one country, it
will ultimately affect the other countries and universal
benefits will result. Then why this prejudice?
As to the political prejudice, the policy of God must
be followed and it is indisputable that the policy
of God is greater than human policy. We must follow
the Divine policy and that applies alike to all individuals.
He treats all individuals alike: no distinction is
made, and that is the foundation of the Divine Religions.
And among the teachings of Bahá’u’lláh
is the origination of one language that may be spread
universally among the people. This teaching was revealed
from the pen of Bahá’u’lláh
in order that this universal language may eliminate
misunderstandings from among mankind.
And among the teachings of Bahá’u’lláh
is the equality of women and men. The world of humanity
has two wingsone is women and the other men. Not until
both wings are equally developed can the bird fly.
Should one wing remain weak, flight is impossible.
Not until the world of women becomes equal to the
world of men in the acquisition of virtues and perfections,
can success and prosperity be attained as they ought
to be.
And among the teachings of Bahá’u’lláh
is voluntary sharing of one’s property with others
among mankind. This voluntary sharing is greater than
equality, and consists in this, that man should not
prefer himself to others, but rather should sacrifice
his life and property for others. But this should
not be introduced by coercion so that it becomes a
law and man is compelled to follow it. Nay, rather,
man should voluntarily and of his own choice sacrifice
his property and life for others, and spend willingly
for the poor, just as is done in Persia among the Bahá’ís.
And among the teachings of Bahá’u’lláh
is man’s freedom, that through the ideal Power
he should be free and emancipated from the captivity
of the world of nature; for as long as man is captive
to nature he is a ferocious animal, as the struggle
for existence is one of the exigencies of the world
of nature. This matter of the struggle for existence
is the fountain-head of all calamities and is the supreme
affliction.
And among the teachings of Bahá’u’lláh
is that religion is a mighty bulwark. If the edifice
of religion shakes and totters, commotion and chaos
will ensue and the order of things will be utterly
upset, for in the world of mankind there are two safeguards
that protect man from wrongdoing. One is the law
which punishes the criminal; but the law prevents only
the manifest crime and not the concealed sin; whereas
the ideal safeguard, namely, the religion of God, prevents
both the manifest and the concealed crime, trains man,
educates morals, compels the adoption of virtues and
is the all-inclusive power which guarantees the felicity
of the world of mankind. But by religion is meant
that which is ascertained by investigation and not
that which is based on mere imitation, the foundations
of Divine Religions and not human imitations.
And among the teachings of Bahá’u’lláh
is that although material civilization is one of the
means for the progress of the world of mankind, yet
until it becomes combined with Divine civilization,
the desired result, which is the felicity of mankind,
will not be attained. Consider! These battleships
that reduce a city to ruins within the space of an
hour are the result of material civilization; likewise
the Krupp guns, the Mauser rifles, dynamite, submarines,
torpedo boats, armed aircraft and bombersall these
weapons of war are the malignant fruits of material
civilization. Had material civilization been combined
with Divine civilization, these fiery weapons would
never have been invented. Nay, rather, human energy
would have been wholly devoted to useful inventions
and would have been concentrated on praiseworthy discoveries.
Material civilization is like a lamp-glass. Divine
civilization is the lamp itself and the glass without
the light is dark. Material civilization is like the
body. No matter how infinitely graceful, elegant and
beautiful it may be, it is dead. Divine civilization
is like the spirit, and the body gets its life from
the spirit, otherwise it becomes a corpse. It has
thus been made evident that the world of mankind is
in need of the breaths of the Holy Spirit. Without
the spirit the world of mankind is lifeless, and without
this light the world of mankind is in utter darkness.
For the world of nature is an animal world. Until
man is born again from the world of nature, that is
to say, becomes detached from the world of nature,
he is essentially an animal, and it is the teachings
of God which convert this animal into a human soul.
And among the teachings of Bahá’u’lláh
is the promotion of education. Every child must be
instructed in sciences as much as is necessary. If
the parents are able to provide the expenses of this
education, it is well, otherwise the community must
provide the means for the teaching of that child.
And among the teachings of Bahá’u’lláh
are justice and right. Until these are realized on
the plane of existence, all things shall be in disorder
and remain imperfect. The world of mankind is a world
of oppression and cruelty, and a realm of aggression
and error.
In fine, such teachings are numerous. These manifold
principles, which constitute the greatest basis for
the felicity of mankind and are of the bounties of
the Merciful, must be added to the matter of universal
peace and combined with it, so that results may accrue.
Otherwise the realization of universal peace by itself
in the world of mankind is difficult. As the teachings
of Bahá’u’lláh are combined
with universal peace, they are like a table provided
with every kind of fresh and delicious food. Every
soul can find, at that table of infinite bounty, that
which he desires. If the question is restricted to
universal peace alone, the remarkable results which
are expected and desired will not be attained. The
scope of universal peace must be such that all the
communities and religions may find their highest wish
realized in it. The teachings of Bahá’u’lláh
are such that all the communities of the world, whether
religious, political or ethical, ancient or modern,
find in them the expression of their highest wish.
For example, the people of religions find, in the teachings
of Bahá’u’lláh, the establishment
of Universal Religiona religion that perfectly conforms
with present conditions, which in reality effects the
immediate cure of the incurable disease, which relieves
every pain, and bestows the infallible antidote for
every deadly poison. For if we wish to arrange and
organize the world of mankind in accordance with the
present religious imitations and thereby to establish
the felicity of the world of mankind, it is impossible
and impracticablefor example, the enforcement of the
laws of the Torah and also of the other religions in
accordance with present imitations. But the essential
basis of all the Divine Religions which pertains to
the virtues of the world of mankind and is the foundation
of the welfare of the world of man, is found in the
teachings of Bahá’u’lláh in
the most perfect presentation.
Similarly, with regard to the peoples who clamour for
freedom: the moderate freedom which guarantees the
welfare of the world of mankind and maintains and preserves
the universal relationships, is found in its fullest
power and extension in the teachings of Bahá’u’lláh.
So with regard to political parties: that which is the
greatest policy directing the world of mankind, nay,
rather, the Divine policy, is found in the teachings
of Bahá’u’lláh.
Likewise with regard to the party of “equality”
which seeks the solution of the economic problems:
until now all proposed solutions have proved impracticable
except the economic proposals in the teachings of Bahá’u’lláh
which are practicable and cause no distress to society.
So with the other parties: when ye look deeply into
this matter, ye will discover that the highest aims
of those parties are found in the teachings of Bahá’u’lláh.
These teachings constitute the all-inclusive power
among all men and are practicable. But there are some
teachings of the past, such as those of the Torah,
which cannot be carried out at the present day. It
is the same with the other religions and the tenets
of the various sects and the different parties.
For example, the question of universal peace, about
which Bahá’u’lláh says that
the Supreme Tribunal must be established: although
the League of Nations has been brought into existence,
yet it is incapable of establishing universal peace.
But the Supreme Tribunal which Bahá’u’lláh
has described will fulfil this sacred task with the
utmost might and power. And His plan is this: that
the national assemblies of each country and nationthat
is to say parliamentsshould elect two or three persons
who are the choicest of that nation, and are well informed
concerning international laws and the relations between
governments and aware of the essential needs of the
world of humanity in this day. The number of these
representatives should be in proportion to the number
of inhabitants of that country. The election of these
souls who are chosen by the national assembly, that
is, the parliament, must be confirmed by the upper
house, the congress and the cabinet and also by the
president or monarch so these persons may be the elected
ones of all the nation and the government. The Supreme
Tribunal will be composed of these people and all mankind
will thus have a share therein, for every one of these
delegates is fully representative of his nation. When
the Supreme Tribunal gives a ruling on any international
question, either unanimously or by majority rule, there
will no longer be any pretext for the plaintiff or
ground of objection for the defendant. In case any
of the governments or nations, in the execution of
the irrefutable decision of the Supreme Tribunal, be
negligent or dilatory, the rest of the nations will
rise up against it, because all the governments and
nations of the world are the supporters of this Supreme
Tribunal. Consider what a firm foundation this is!
But by a limited and restricted League the purpose
will not be realized as it ought and should. This
is the truth about the situation, which has been stated.[1]
Consider how powerful are the teachings of Bahá’u’lláh.
At a time when He was in the prison of ’Akká
and was under the restrictions and threats of two bloodthirsty
kings, His teachings, notwithstanding this fact, spread
with all power in Persia and other countries. Should
any teaching, or any principle, or any community fall
under the threat of a powerful and bloodthirsty monarch,
it would be annihilated within a short space of time.
At present and for fifty years the Bahá’ís
in Persia and most regions have been under severe restrictions
and the threat of sword and spear. Thousands of souls
have given their lives in the arena of sacrifice and
have fallen as victims under the swords of oppression
and cruelty. Thousands of esteemed families have been
uprooted and destroyed. Thousands of children have
been made fatherless. Thousands of fathers have been
bereft of their sons. Thousands of mothers have wept
and lamented for their boys who have been beheaded.
All this oppression and cruelty, rapacity and bloodthirstiness
did not hinder or prevent the spread of the teachings
of Bahá’u’lláh. They spread
more and more every day, and their power and might
became more evident.
It may be that some foolish person among the Persians
will affix his name to the contents of the Tablets
of Bahá’u’lláh or to the explanations
given in the letters of ’Abdu’l-Bahá’
and send it to that esteemed Assembly. Ye must be
aware of this fact, for any Persian who seeks fame
or has some other intention will take the entire contents
of the Tablets of Bahá’u’lláh
and publish them in his own name or in that of his
community, just as happened at the Universal Races
Congress in London before the war. A Persian took
the substance of the Epistles of Bahá’u’lláh,
entered that Congress, gave them forth in his own name
and published them, whereas the wording was exactly
that of Bahá’u’lláh. Some
such souls have gone to Europe and have caused confusion
in the minds of the people of Europe and have disturbed
the thoughts of some Orientalists. Ye must bear this
fact in mind, for not a word of these teachings was
heard in Persia before the appearance of Bahá’u’lláh.
Investigate this matter so that it may become to you
evident and manifest. Some souls are like parrots.
They learn any note which they may hear, and sing
it, but they themselves are unaware of what they utter.
There is a sect in Persia at present made up of a
few souls who are called Bábís, who claim
to be followers of the Báb, whereas they are
utterly unaware of Him. They have some secret teachings
which are entirely opposed to the teachings of Bahá’u’lláh
and in Persia people know this. But when these souls
come to Europe, they conceal their own teachings and
utter those of Bahá’u’lláh,
for they know that the teachings of Bahá’u’lláh
are powerful and they therefore declare publicly those
teachings of Bahá’u’lláh in
their own name. As to their secret teachings, they
say that they are taken from the Bayán and the
Bayán is from the Báb. When ye obtain
the translation of the Bayán, which has been
translated in Persia, ye will discover the truth that
the teachings of Bahá’u’lláh
are utterly opposed to the teachings of this sect.
Beware lest ye disregard this fact. Should ye desire
to investigate the matter further, enquire from Persia.
In fine, when travelling and journeying throughout the
world, wherever one finds construction, it is the result
of fellowship and love, while everything that is in
ruin shows the effect of enmity and hatred. Notwithstanding
this, the world of humanity has not become aware and
has not awakened from the sleep of heedlessness.
Again it engages in differences, in disputes and wrangling,
that it may set up ranks of war and may run to and
fro in the arena of battle and strife.
So is it with regard to the universe and its corruption,
existence and non-existence. Every contingent being
is made up of different and numerous elements and the
existence of everything is a result of composition.
That is to say, when between simple elements a composition
takes place, a being arises; the creation of beings
comes about in this way. And when that composition
is upset, it is followed by decomposition, the elements
disintegrate, and that being becomes annihilated.
That is to say, the annihilation of everything consists
in the decomposition and the separation of elements.
Therefore, every composition among the elements is
the cause of life, while dissociation and separation
are the cause of death. In short, attraction and harmony
of things are the cause of the production of fruits
and useful results, while repulsion and inharmony of
things are the cause of disturbance and annihilation.
From harmony and attraction, all living contingent
beings, such as plant, animal and man, are realized,
and from inharmony and repulsion decay sets in and
annihilation becomes manifest. Therefore, whatever
is the cause of harmony, attraction and union among
men is the life of the world of humanity, and whatever
is the cause of difference, of repulsion and of separation
is the cause of the death of mankind. And when ye
pass by a garden wherein vegetable beds and plants,
flowers and fragrant herbs are all combined so as to
form a harmonious whole, this is an evidence that this
plantation and this rose garden have been cultivated
and arranged by the care of a perfect gardener, while
when ye see a garden in disorder, lacking arrangement
and confused, this indicates that it has been deprived
of the care of a skilful gardener, nay, rather, it
is nothing but a mass of weeds. It has therefore been
made evident that fellowship and harmony are indicative
of training by the real Educator, while separation
and dispersion prove wildness and deprivation of training.
Should anyone object that, since the communities and
nations and races and peoples of the world have different
formalities, customs, tastes, temperaments, morals,
varied thoughts, minds and opinions, it is therefore
impossible for ideal unity to be made manifest and
complete union among men to be realized, we say that
differences are of two kinds: One leads to destruction,
and that is like the difference between warring peoples
and competing nations who destroy one another, uproot
each other’s families, do away with rest and comfort
and engage in bloodshed and rapacity. That is blameworthy.
But the other difference consists in variation. This
is perfection itself and the cause of the appearance
of Divine bounty. Consider the flowers of the rose
garden. Although they are of different kinds, various
colours and diverse forms and appearances, yet as they
drink from one water, are swayed by one breeze and
grow by the warmth and light of one sun, this variation
and this difference cause each to enhance the beauty
and splendour of the others. The differences in manners,
in customs, in habits, in thoughts, opinions and in
temperaments are the cause of the adornment of the
world of mankind. This is praiseworthy. Likewise
this difference and this variation, like the difference
and variation of the parts and members of the human
body, are the cause of the appearance of beauty and
perfection. As these different parts and members are
under the control of the dominant spirit, and the spirit
permeates all the organs and members, and rules all
the arteries and veins, this difference and this variation
strengthen love and harmony and this multiplicity is
the greatest aid to unity. If in a garden the flowers
and fragrant herbs, the blossoms and fruits, the leaves,
branches and trees are of one kind, of one form, of
one colour and of one arrangement, there is no beauty
or sweetness; but when there is variety, each will
contribute to the beauty and charm of the others and
will make an admirable garden, and will appear in the
utmost loveliness, freshness and sweetness. Likewise,
when difference and variety of thoughts, forms, opinions,
characters and morals of the world of mankind come
under the control of one Supreme Power, and the influence
of the Word of the one true God, they will appear and
be displayed in the most perfect glory, beauty, exaltation
and perfection. Today nothing but the power of the
Word of God which encompasses the realities of things
can bring the thoughts, the minds, the hearts and the
spirits under the shade of one Tree. He is the Potent
in all things, the Vivifier of souls, the Preserver
and the Controller of the world of mankind. Praise
be to God, in this day the light of the Word of God
has shone forth upon all regions, and from all sects,
communities, nations, tribes, peoples, religions and
denominations, souls have gathered under the shadow
of the Word of Oneness and have in the most intimate
fellowship united and harmonized!
Some time ago, during the war, a letter was written
regarding the teachings of Bahá’u’lláh
which may appropriately be appended to this epistle.
O peoples of the world![2] The Sun of Truth hath risen
to illumine the whole earth, and to spiritualize the
community of man. Laudable are the results and the
fruits thereof, abundant the holy evidences deriving
from this grace. This is mercy unalloyed and purest
bounty; it is light for the world and all its peoples;
it is harmony and fellowship, and love and solidarity;
indeed it is compassion and unity, and the end of foreignness;
it is the being at one, in complete dignity and freedom,
with all on earth.
The Blessed Beauty saith: ‘Ye are all the fruits of
one tree, the leaves of one branch.’ Thus hath
He likened this world of being to a single tree, and
all its peoples to the leaves thereof, and the blossoms
and fruits. It is needful for the bough to blossom,
and leaf and fruit to flourish, and upon the interconnection
of all parts of the world-tree, dependeth the flourishing
of leaf and blossom, and the sweetness of the fruit.
For this reason must all human beings powerfully sustain
one another and seek for everlasting life; and for
this reason must the lovers of God in this contingent
world become the mercies and the blessings sent forth
by that clement King of the seen and unseen realms.
Let them purify their sight and behold all humankind
as leaves and blossoms and fruits of the tree of being.
Let them at all times concern themselves with doing
a kindly thing for one of their fellows, offering to
someone love, consideration, thoughtful help. Let them
see no one as their enemy, or as wishing them ill,
but think of all humankind as their friends; regarding
the alien as an intimate, the stranger as a companion,
staying free of prejudice, drawing no lines.
In this day, the one favoured at the Threshold of the
Lord is he who handeth round the cup of faithfulness;
who bestoweth, even upon his enemies, the jewel of
bounty, and lendeth, even to his fallen oppressor,
a helping hand; it is he who will, even to the fiercest
of his foes, be a loving friend. These are the Teachings
of the Blessed Beauty, these the counsels of the Most
Great Name.
O ye dear friends! The world is at war and the human
race is in travail and mortal combat. The dark night
of hate hath taken over, and the light of good faith
is blotted out. The peoples and kindreds of the earth
have sharpened their claws, and are hurling themselves
one against the other. It is the very foundation of
the human race that is being destroyed. It is thousands
of households that are vagrant and dispossessed, and
every year seeth thousands upon thousands of human
beings weltering in their life-blood on dusty battlefields.
The tents of life and joy are down. The generals practise
their generalship, boasting of the blood they shed,
competing one with the next in inciting to violence.
‘With this sword,’ saith one of them, ‘I beheaded
a people!’ And another: ‘I toppled a nation to
the ground!’ And yet another: ‘I brought a government
down!’ On such things do men pride themselves,
in such do they glory! Love--righteousness--these are
everywhere censured, while despised are harmony, and
devotion to the truth.
The Faith of the Blessed Beauty is summoning mankind
to safety and love, to amity and peace; it hath raised
up its tabernacle on the heights of the earth, and
directeth its call to all nations. Wherefore, O ye
who are God’s lovers, know ye the value of this
precious Faith, obey its teachings, walk in this road
that is drawn straight, and show ye this way to the
people. Lift up your voices and sing out the song of
the Kingdom. Spread far and wide the precepts and counsels
of the loving Lord, so that this world will change
into another world, and this darksome earth will be
flooded with light, and the dead body of mankind will
arise and live; so that every soul will ask for immortality,
through the holy breaths of God.
Soon will your swiftly-passing days be over, and the
fame and riches, the comforts, the joys provided by
this rubbish-heap, the world, will be gone without
a trace. Summon ye, then, the people to God, and invite
humanity to follow the example of the Company on high.
Be ye loving fathers to the orphan, and a refuge to
the helpless, and a treasury for the poor, and a cure
for the ailing. Be ye the helpers of every victim of
oppression, the patrons of the disadvantaged. Think
ye at all times of rendering some service to every
member of the human race. Pay ye no heed to aversion
and rejection, to disdain, hostility, injustice: act
ye in the opposite way. Be ye sincerely kind, not in
appearance only. Let each one of God’s loved ones
centre his attention on this: to be the Lord’s
mercy to man; to be the Lord’s grace. Let him
do some good to every person whose path he crosseth,
and be of some benefit to him. Let him improve the
character of each and all, and reorient the minds of
men. In this way, the light of divine guidance will
shine forth, and the blessings of God will cradle all
mankind: for love is light, no matter in what abode
it dwelleth; and hate is darkness, no matter where
it may make its nest. O friends of God! That the hidden
Mystery may stand revealed, and the secret essence
of all things may be disclosed, strive ye to banish
that darkness for ever and ever.
Notes
[1] The foregoing paragraphs are published in Selections from the Writings of ’Abdu’l-Bahá’, sec. CCXXVII (BWC Note).
[2] This appended section is published in Selections from the Writings of’Abdu’l-Bahá’, sec. I (BWC Note).