The Power of the Holy Spirit

THEOSOPHICAL SOCIETY, PARIS

Since my arrival in Paris, I have been told of the Theosophical Society, and I know that it is composed of honoured and respected men. You are men of intellect and thought, men with spiritual ideals, and it is a great pleasure for me to be among you.
Let us thank God who has drawn us together this evening. It gives me great joy, for I see that you are seekers after truth. You are not held in bondage by the chains of prejudice, and your greatest longing is to know the truth. Truth may be likened to the sun! The sun is the luminous body that disperses all 128 shadows; in the same way does truth scatter the shadows of our imagination. As the sun gives life to the body of humanity so does truth give life to their souls. Truth is a sun that rises from different points on the horizon.
Sometimes the sun rises from the centre of the horizon, then in summer it rises farther north, in winter farther south -- but it is always the self-same sun, however different are the points of its rising.
In like manner truth is one, although its manifestations may be very different. Some men have eyes and see. These worship the sun, no matter from which point on the horizon it may dawn; and when the sun has left the winter sky to appear in the summer one, they know how to find it again. Others there are who worship only the spot from which the sun arose, and when it arises in its glory from another place they remain in contemplation before the spot of its former rising. Alas! these men are deprived of the blessings of the sun. Those who in truth adore the sun itself will recognize it from whatsoever dawning-place it may appear, and will straightway turn their faces towards its radiance.
We must adore the sun itself and not merely the place of its appearance. In the same way men of enlightened heart worship truth on whatever horizon it appears. They are not bound by personality, but they follow the truth, and are able to recognize it no matter from whence it may come. It is this same truth which helps humanity to progress, which gives life to all created beings, for it is the Tree of Life! 129
In His teaching Bahá'u'lláh gives us the explanation of truth, and I wish to speak to you briefly about this, for I see that you are capable of understanding.

I. -- The first principle of Bahá'u'lláh is:

The Search for Truth

Man must cut himself free from all prejudice and from the result of his own imagination, so that he may be able to search for truth unhindered. Truth is one in all religions, and by means of it the unity of the world can be realized.
All the peoples have a fundamental belief in common. Being one, truth cannot be divided, and the differences that appear to exist among the nations only result from their attachment to prejudice. If only men would search out truth, they would find themselves united.

II. -- The second principle of Bahá'u'lláh is:

The Unity of Mankind

The one all-loving God bestows His divine Grace and Favour on all mankind; one and all are servants of the Most High, and His Goodness, Mercy and loving Kindness are showered upon all His creatures. The glory of humanity is the heritage of each one.
All men are the leaves and fruit of one same tree, they are all branches of the tree of Adam, they all have the same origin. The same rain has fallen upon them all, the same warm sun makes them grow, they are all refreshed by the same breeze. The only differences that exist and that keep them apart are these: there are thechildren who need guidance, the ignorant to be instructed, the sick to be tended and healed; thus, I say that the whole of humanity is enveloped by the Mercy and Grace of God. As the Holy Writings tell us: All men are equal before God. He is no respecter of persons.

III. -- The third principle of Bahá'u'lláh is:

Religion should be the Cause of Love and Affection

Religion should unite all hearts and cause wars and disputes to vanish from the face of the earth, give birth to spirituality, and bring life and light to each heart. If religion becomes a cause of dislike, hatred and division, it were better to be without it, and to withdraw from such a religion would be a truly religious act. For it is clear that the purpose of a remedy is to cure; but if the remedy should only aggravate the complaint it had better be left alone. Any religion which is not a cause of love and unity is no religion. All the holy prophets were as doctors to the soul; they gave prescriptions for the healing of mankind; thus any remedy that causes disease does not come from the great and supreme Physician.

IV. -- The fourth principle of Bahá'u'lláh is:

The Unity of Religion and Science

We may think of science as one wing and religion as the other; a bird needs two wings for flight, one alone would be useless. Any religion that contradicts science 131 or that is opposed to it, is only ignorance -- for ignorance is the opposite of knowledge.
Religion which consists only of rites and ceremonies of prejudice is not the truth. Let us earnestly endeavour to be the means of uniting religion and science.
Ali, the son-in-law of Muhammad, said: 'That which is in conformity with science is also in conformity with religion'. Whatever the intelligence of man cannot understand, religion ought not to accept. Religion and science walk hand in hand, and any religion contrary to science is not the truth.

V. -- The fifth principle of Bahá'u'lláh is:

Prejudices of Religion, Race or Sect destroy
the foundation of Humanity

All the divisions in the world, hatred, war and bloodshed, are caused by one or other of these prejudices.
The whole world must be looked upon as one single country, all the nations as one nation, all men as belonging to one race. Religions, races, and nations are all divisions of man's making only, and are necessary only in his thought; before God there are neither Persians, Arabs, French nor English; God is God for all, and to Him all creation is one. We must obey God, and strive to follow Him by leaving all our prejudices and bringing about peace on earth.

VI. -- The sixth principle of Bahá'u'lláh is:

Equal opportunity of the means of Existence

Every human being has the right to live; they have a 132 right to rest, and to a certain amount of well-being. As a rich man is able to live in his palace surrounded by luxury and the greatest comfort, so should a poor man be able to have the necessaries of life. Nobody should die of hunger; everybody should have sufficient clothing; one man should not live in excess while another has no possible means of existence.
Let us try with all the strength we have to bring about happier conditions, so that no single soul may be destitute.

VII. -- The seventh principle of Bahá'u'lláh is:

The Equality of Men -- equality before the Law

The Law must reign, and not the individual; thus will the world become a place of beauty and true brotherhood will be realized. Having attained solidarity, men will have found truth.

VIII. -- The eighth principle of Bahá'u'lláh is:

Universal Peace

A Supreme Tribunal shall be elected by the peoples and governments of every nation, where members from each country and government shall assemble in unity. All disputes shall be brought before this Court, its mission being to prevent war.

IX. -- The ninth principle of Bahá'u'lláh is:

That Religion should not concern itself with Political
Questions

Religion is concerned with things of the spirit, politics with things of the world. Religion has to work with the world of thought, whilst the field of politics lies with the world of external conditions.
It is the work of the clergy to educate the people, to instruct them, to give them good advice and teaching so that they may progress spiritually. With political questions they have nothing to do.

X. -- The tenth principle of Bahá'u'lláh is:

Education and Instruction of Women

Women have equal rights with men upon earth; in religion and society they are a very important element. As long as women are prevented from attaining their highest possibilities, so long will men be unable to achieve the greatness which might be theirs. XI. -- The eleventh principle of Bahá'u'lláh is: The Power of the Holy Spirit, by which alone Spiritual
Development is achieved
It is only by the breath of the Holy Spirit that spiritual development can come about. No matter how the material world may progress, no matter how splendidly it may adorn itself, it can never be anything but a lifeless body unless the soul is within, for it is the soul that animates the body; the body alone has no real significance. Deprived of the blessings of the Holy Spirit the material body would be inert.
Here are, very briefly explained, some of the principles of Bahá'u'lláh.
In short, it behoves us all to be lovers of truth. Let us seek her in every season and in every country, being careful never to attach ourselves to personalities. Let us see the light wherever it shines, and may we be enabled to recognize the light of truth no matter where it may arise. Let us inhale the perfume of the rose from the midst of thorns which surround it; let us drink the running water from every pure spring.
Since I arrived in Paris, it has given me much pleasure to meet such Parisians as you are, for praise be to God, you are intelligent, unprejudiced, and you long to know the truth. You have in your hearts the love of humanity, and as far as you are able, you exert yourselves in the cause of charitable work and in the bringing about of unity; this is especially what Bahá'u'lláh desired.
It is for this reason that I am so happy to be among you, and I pray for you, that you may be receptacles for the Blessings of God, and that you may be the means of spreading spirituality throughout this country.
You already have a wonderful material civilization and in like manner shall spiritual civilization be yours.
Monsieur Bleck thanked 'Abdu'l-Bahá, and he replied:

I am very grateful to you for the kind sentiments which you have just uttered. I hope that these two movements will ere long be spread all over the earth. Then will the unity of humanity have pitched its tent in the centre of the world.'

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THE FIRST PRINCIPLE

SEARCH AFTER TRUTH
4 Avenue de Camoens, Paris
November 10th

The first principle of the Teaching of Bahá'u'lláh is:

The Search after Truth
If a man would succeed in his search after truth, he must, in the first place, shut his eyes to all the traditional superstitions of the past.
The Jews have traditional superstitions, the Buddhists and the Zoroastrians are not free from them, neither are the Christians! All religions have gradually become bound by tradition and dogma.
All consider themselves, respectively, the only guardians of the truth, and that every other religion is composed of errors. They themselves are right, all others are wrong! The Jews believe that they are the only possessors of the truth and condemn all other religions. The Christians affirm that their religion is the only true one, that all others are false. Likewise the Buddhists and Muhammadans; all limit themselves. If all condemn one another, where shall we search for truth? All contradicting one another, all cannot be true. If each believe his particular religion to be the only true one, he blinds his eyes to the truth in the others. If, for instance, a Jew is bound by the external practice of the religion of Israel, he does not permit himself to perceive that truth can exist in any other religion; it must be all contained in his own! 136
We should, therefore, detach ourselves from the external forms and practices of religion. We must realize that these forms and practices, however beautiful, are but garments clothing the warm heart and the living limbs of Divine truth. We must abandon the prejudices of tradition if we would succeed in finding the truth at the core of all religions. If a Zoroastrian believes that the Sun is God, how can he be united to other religions? While idolaters believe in their various idols, how can they understand the oneness of God?
It is, therefore, clear that in order to make any progress in the search after truth we must relinquish superstition. If all seekers would follow this principle they would obtain a clear vision of the truth.
If five people meet together to seek for truth, they must begin by cutting themselves free from all their own special conditions and renouncing all preconceived ideas. In order to find truth we must give up our prejudices, our own small trivial notions; an open receptive mind is essential. If our chalice is full of self, there is no room in it for the water of life. The fact that we imagine ourselves to be right and everybody else wrong is the greatest of all obstacles in the path towards unity, and unity is necessary if we would reach truth, for truth is one.
Therefore it is imperative that we should renounce our own particular prejudices and superstitions if we earnestly desire to seek the truth. Unless we make a distinction in our minds between dogma, superstition and prejudice on the one hand, and truth on the other, we cannot succeed. When we are in earnest in our 137 search for anything we look for it everywhere. This principle we must carry out in our search for truth.
Science must be accepted. No one truth can contradict another truth. Light is good in whatsoever lamp it is burning! A rose is beautiful in whatsoever garden it may bloom! A star has the same radiance if it shines from the East or from the West. Be free from prejudice, so will you love the Sun of Truth from whatsoever point in the horizon it may arise! You will realize that if the Divine light of truth shone in Jesus Christ it also shone in Moses and in Buddha. The earnest seeker will arrive at this truth. This is what is meant by the 'Search after Truth'.
It means, also, that we must be willing to clear away all that we have previously learned, all that would clog our steps on the way to truth; we must not shrink if necessary from beginning our education all over again. We must not allow our love for any one religion or any one personality to so blind our eyes that we become fettered by superstition! When we are freed from all these bonds, seeking with liberated minds, then shall we be able to arrive at our goal.
'Seek the truth, the truth shall make you free.' So shall we see the truth in all religions, for truth is in all and truth is one!

THE SECOND PRINCIPLE -- THE UNITY OF MANKIND
November 11th
I spoke yesterday of the first principle of the Teaching of Bahá'u'lláh, 'The Search for Truth'; how it is necessary for a man to put aside all in the nature of superstition, and every tradition which would blind his eyes to the existence of truth in all religions. He must not, while loving and clinging to one form of religion, permit himself to detest all others. It is essential that he search for truth in all religions, and, if his seeking be in earnest, he will assuredly succeed.
Now the first discovery which we make in our 'Search after Truth', will lead us to the second principle, which is the 'Unity of Mankind'. All men are servants of the One God. One God reigns over all the nations of the world and has pleasure in all His children. All men are of one family; the crown of humanity rests on the head of every human being.
In the eyes of the Creator all His children are equal; His goodness is poured forth on all. He does not favour this nation nor that nation, all alike are His creatures. This being so, why should we make divisions, separating one race from another? Why should we create barriers of superstition and tradition bringing discord and hatred among the people?
The only difference between members of the human family is that of degree. Some are like children who are ignorant, and must be educated until they arrive at maturity. Some are like the sick and must be treated with tenderness and care. None are bad or evil! We must not be repelled by these poor children. We must treat them with great kindness, teaching the ignorant and tenderly nursing the sick.
Consider: Unity is necessary to existence. Love is the very cause of life; on the other hand, separation brings death. In the world of material creation, for instance, all things owe their actual life to unity. The elements which compose wood, mineral, or stone, are held together by the law of attraction. If this law should cease for one moment to operate these elements would not hold together, they would fall apart, and the object would in that particular form cease to exist. The law of attraction has brought together certain elements in the form of this beautiful flower, but when that attraction is withdrawn from this centre the flower will decompose, and, as a flower, cease to exist.
So it is with the great body of humanity. The wonderful Law of Attraction, Harmony and Unity, holds together this marvellous Creation.
As with the whole, so with the parts; whether a flower or a human body, when the attracting principle is withdrawn from it, the flower or the man dies. It is therefore clear that attraction, harmony, unity and Love, are the cause of life, whereas repulsion, discord, hatred and separation bring death.
We have seen that whatever brings division into the world of existence causes death. Likewise in the world of the spirit does the same law operate.
Therefore should every servant of the One God be obedient to the law of love, avoiding all hatred, 140 discord, and strife. We find when we observe nature, that the gentler animals group themselves together into flocks and herds, whereas the savage, ferocious creatures, such as the lion, the tiger, and the wolf, live in wild forests, apart from civilization. Two wolves, or two lions, may live amicably together; but a thousand lambs may share the same fold and a large number of deer can form one herd. Two eagles can dwell in the same place, but a thousand doves can gather into one habitation.
Man should, at least, be numbered among the gentler animals; but when he becomes ferocious he is more cruel and malicious than the most savage of the animal creation!
Now Bahá'u'lláh has proclaimed the 'Unity of the World of Mankind'. All peoples and nations are of one family, the children of one Father, and should be to one another as brothers and sisters! I hope that you will endeavour in your lives to show forth and spread this teaching.
Bahá'u'lláh said that we should love even our enemies and be to them as friends. If all men were obedient to this principle, the greatest unity and understanding would be established in the hearts of mankind.
THIRD PRINCIPLE
['That religion ought to be a Cause of Love and Affection' is much emphasized in many of the Discourses of which the Notes are given in this book, as well as in the explanation of several of the other Principles.]
FOURTH PRINCIPLE --

THE ACCEPTANCE OF THE
RELATION BETWEEN RELIGION AND SCIENCE

4 Avenue de Camoens, Paris,
November 12th
'Abdu'l-Bahá said:
I have spoken to you of some of the principles of Bahá'u'lláh: The Search after Truth and The Unity of Mankind. I will now explain the Fourth Principle, which is The Acceptance of the Relation between Religion and Science.

There is no contradiction between true religion and science. When a religion is opposed to science it becomes mere superstition: that which is contrary to knowledge is ignorance.
How can a man believe to be a fact that which science has proved to be impossible? If he believes in spite of his reason, it is rather ignorant superstition than faith. The true principles of all religions are in conformity with the teachings of science.
The Unity of God is logical, and this idea is not antagonistic to the conclusions arrived at by scientific study.
All religions teach that we must do good, that we must be generous, sincere, truthful, law-abiding, and faithful; all this is reasonable, and logically the only way in which humanity can progress.
All religious laws conform to reason, and are suited 142 to the people for whom they are framed, and for the age in which they are to be obeyed.
Religion has two main parts:
(1) The Spiritual.
(2) The Practical.
The spiritual part never changes. All the Manifestations of God and His Prophets have taught the same truths and given the same spiritual law. They all teach the one code of morality. There is no division in the truth. The Sun has sent forth many rays to illumine human intelligence, the light is always the same.
The practical part of religion deals with exterior forms and ceremonies, and with modes of punishment for certain offences. This is the material side of the law, and guides the customs and manners of the people.
In the time of Moses, there were ten crimes punishable by death. When Christ came this was changed; the old axiom 'an eye for an eye, and a tooth for a tooth' was converted into 'Love your enemies, do good to them that hate you', the stern old law being changed into one of love, mercy and forbearance!
In the former days the punishment for theft was the cutting off of the right hand; in our time this law could not be so applied. In this age, a man who curses his father is allowed to live, when formerly he would have been put to death. It is therefore evident that whilst the spiritual law never alters, the practical rules must change their application with the necessities of the time. The spiritual aspect of religion is the greater, the more important of the two, and this is the same for all time, it never changes! It is the same, yesterday, today, and 143 for ever! 'As it was the beginning, is now, and ever shall be.'
Now, all questions of morality contained in the spiritual, immutable law of every religion are logically right. If religion were contrary to logical reason then it would cease to be a religion and be merely a tradition. Religion and science are the two wings upon which man's intelligence can soar into the heights, with which the human soul can progress. It is not possible to fly with one wing alone! Should a man try to fly with the wing of religion alone he would quickly fall into the quagmire of superstition, whilst on the other hand, with the wing of science alone he would also make no progress, but fall into the despairing slough of materialism. All religions of the present day have fallen into superstitious practices, out of harmony alike with the true principles of the teaching they represent and with the scientific discoveries of the time. Many religious leaders have grown to think that the importance of religion lies mainly in the adherence to a collection of certain dogmas and the practice of rites and ceremonies! Those whose souls they profess to cure are taught to believe likewise, and these cling tenaciously to the outward forms, confusing them with the inward truth.
Now, these forms and rituals differ in the various churches and amongst the different sects, and even contradict one another; giving rise to discord, hatred, and disunion. The outcome of all this dissension is the belief of many cultured men that religion and science are contradictory terms, that religion needs no powers 144 of reflection, and should in no wise be regulated by science, but must of necessity be opposed, the one to the other. The unfortunate effect of this is that science has drifted apart from religion, and religion has become a mere blind and more or less apathetic following of the precepts of certain religious teachers, who insist on their own favourite dogmas being accepted even when they are contrary to science. This is foolishness, for it is quite evident that science is the light, and, being so, religion truly so-called does not oppose knowledge.
We are familiar with the phrases 'Light and Darkness', 'Religion and Science'. But the religion which does not walk hand in hand with science is itself in the darkness of superstition and ignorance.
Much of the discord and disunion of the world is created by these man-made oppositions and contradictions. If religion were in harmony with science and they walked together, much of the hatred and bitterness now bringing misery to the human race would be at an end.
Consider what it is that singles man out from among created beings, and makes of him a creature apart. Is it not his reasoning power, his intelligence? Shall he not make use of these in his study of religion? I say unto you: weigh carefully in the balance of reason and science everything that is presented to you as religion. If it passes this test, then accept it, for it is truth! If, however, it does not so conform, then reject it, for it is ignorance!
Look around and see how the world of today is 145 drowned in superstition and outward forms!
Some worship the product of their own imagination: they make for themselves an imaginary God and adore this, when the creation of their finite minds cannot be the Infinite Mighty Maker of all things visible and invisible! Others worship the sun or trees, also stones! In past ages there were those who adored the sea, the clouds, and even clay!
Today, men have grown into such adoring attachment to outward forms and ceremonies that they dispute over this point of ritual or that particular practice, until one hears on all sides of wearisome arguments and unrest. There are individuals who have weak intellects and their powers of reasoning have not developed, but the strength and power of religion must not be doubted because of the incapacity of these persons to understand.
A small child cannot comprehend the laws that govern nature, but this is on account of the immature intellect of that child; when he is grown older and has been educated he too will understand the everlasting truths. A child does not grasp the fact that the earth revolves round the sun, but, when his intelligence is awakened, the fact is clear and plain to him.
It is impossible for religion to be contrary to science, even though some intellects are too weak or too immature to understand truth.
God made religion and science to be the measure, as it were, of our understanding. Take heed that you neglect not such a wonderful power. Weigh all things in this balance. 146
To him who has the power of comprehension religion is like an open book, but how can it be possible for a man devoid of reason and intellectuality to understand the Divine Realities of God?
Put all your beliefs into harmony with science; there can be no opposition, for truth is one. When religion, shorn of its superstitions, traditions, and unintelligent dogmas, shows its conformity with science, then will there be a great unifying, cleansing force in the world which will sweep before it all wars, disagreements, discords and struggles -- and then will mankind be united in the power of the Love of God.

THE FIFTH PRINCIPLE

THE ABOLITION OF PREJUDICES
4 Avenue de Camoens, 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. 147
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, 148 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, 149 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 150 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? 151
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 Camoens, 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. 152
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. 153 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 mean [1] 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.[1 'Give me neither poverty nor riches.' -- Prov. xxx., 8.]
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 154 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. 155
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 Camoens, 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 156 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! 157
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 Camoens, 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!

THE TENTH PRINCIPLE -- EQUALITY OF SEX
4 Avenue de Camoens, Paris,
November 14th
The Tenth Principle of the teaching of Bahá'u'lláh is the equality of the sexes.
God has created all creatures in couples. Man, beast, or vegetable, all the things of these three kingdoms 161 are of two sexes, and there is absolute equality between them.
In the vegetable world there are male plants and female plants; they have equal rights, and possess an equal share of the beauty of their species; though indeed the tree that bears fruit might be said to be superior to that which is unfruitful.
In the animal kingdom we see that the male and the female have equal rights; and that they each share the advantages of their kind.
Now in the two lower kingdoms of nature we have seen that there is no question of the superiority of one sex over the other. In the world of humanity we find a great difference; the female sex is treated as though inferior, and is not allowed equal rights and privileges. This condition is due not to nature, but to education. In the Divine Creation there is no such distinction. Neither sex is superior to the other in the sight of God. Why then should one sex assert the inferiority of the other, withholding just rights and privileges as though God had given His authority for such a course of action? If women received the same educational advantages as those of men, the result would demonstrate the equality of capacity of both for scholarship.
In some respects woman is superior to man. She is more tender-hearted, more receptive, her intuition is more intense.
It is not to be denied that in various directions woman at present is more backward than man, also that this temporary inferiority is due to the lack of educational opportunity. In the necessity of life, woman is more 162 instinct with power than man, for to her he owes his very existence.
If the mother is educated then her children will be well taught. When the mother is wise, then will the children be led into the path of wisdom. If the mother be religious she will show her children how they should love God. If the mother is moral she guides her little ones into the ways of uprightness.
It is clear therefore that the future generation depends on the mothers of today. Is not this a vital responsibility for the woman? Does she not require every possible advantage to equip her for such a task?
Therefore, surely, God is not pleased that so important an instrument as woman should suffer from want of training in order to attain the perfections desirable and necessary for her great life's work! Divine Justice demands that the rights of both sexes should be equally respected since neither is superior to the other in the eyes of Heaven. Dignity before God depends, not on sex, but on purity and luminosity of heart. Human virtues belong equally to all!
Woman must endeavour then to attain greater perfection, to be man's equal in every respect, to make progress in all in which she has been backward, so that man will be compelled to acknowledge her equality of capacity and attainment.
In Europe women have made greater progress than in the East, but there is still much to be done! When students have arrived at the end of their school term an examination takes place, and the result thereof determines the knowledge and capacity of each student. 163 So will it be with woman; her actions will show her power, there will no longer be any need to proclaim it by words.
It is my hope that women of the East, as well as their Western sisters, will progress rapidly until humanity shall reach perfection.
God's Bounty is for all and gives power for all progress. When men own the equality of women there will be no need for them to struggle for their rights! One of the principles then of Bahá'u'lláh is the equality of sex.
Women must make the greatest effort to acquire spiritual power and to increase in the virtue of wisdom and holiness until their enlightenment and striving succeeds in bringing about the unity of mankind. They must work with a burning enthusiasm to spread the Teaching of Bahá'u'lláh among the peoples, so that the radiant light of the Divine Bounty may envelop the souls of all the nations of the world!

THE ELEVENTH PRINCIPLE

THE POWER OF THE HOLY SPIRIT

4 Avenue de Camoens, Paris,
November 18th

In the teaching of Bahá'u'lláh, it is written: 'By the Power of the Holy Spirit alone is man able to progress, for the power of man is limited and the Divine Power is boundless.' The reading of history 164 brings us to the conclusion that all truly great men, the benefactors of the human race, those who have moved men to love the right and hate the wrong and who have caused real progress, all these have been inspired by the force of the Holy Spirit.
The Prophets of God have not all graduated in the schools of learned philosophy; indeed they were often men of humble birth, to all appearance ignorant, unknown men of no importance in the eyes of the world; sometimes even lacking the knowledge of reading and writing.
That which raised these great ones above men, and by which they were able to become Teachers of the truth, was the power of the Holy Spirit. Their influence on humanity, by virtue of this mighty inspiration, was great and penetrating.
The influence of the wisest philosophers, without this Spirit Divine, has been comparatively unimportant, however extensive their learning and deep their scholarship.
The unusual intellects, for instance, of Plato, Aristotle, Pliny and Socrates, have not influenced men so greatly that they have been anxious to sacrifice their lives for their teachings; whilst some of those simple men so moved humanity that thousands of men have become willing martyrs to uphold their words; for these words were inspired by the Divine Spirit of God! The prophets of Judah and Israel, Elijah, Jeremiah, Isaiah and Ezekiel, were humble men, as were also the apostles of Jesus Christ.
Peter, the chief of the apostles, used to divide the 165 proceeds of his fishing into seven parts, and when, having taken one part for each day's use, he arrived at the seventh portion, he knew it was the Sabbath day. Consider this! and then think of his future position; to what glory he attained because the Holy Spirit wrought great works through him.
We understand that the Holy Spirit is the energizing factor in the life of man. Whosoever receives this power is able to influence all with whom he comes into contact.
The greatest philosophers without this Spirit are powerless, their souls lifeless, their hearts dead! Unless the Holy Spirit breathes into their souls, they can do no good work. No system of philosophy has ever been able to change the manners and customs of a people for the better. Learned philosophers, unenlightened by the Divine Spirit, have often been men of inferior morality; they have not proclaimed in their actions the reality of their beautiful phrases.
The difference between spiritual philosophers and others is shown by their lives. The Spiritual Teacher shows His belief in His own teaching, by Himself being what He recommends to others.
An humble man without learning, but filled with the Holy Spirit, is more powerful than the most nobly-born profound scholar without that inspiration. He who is educated by the Divine Spirit can, in his time, lead others to receive the same Spirit.
I pray for you that you may be informed by the life of the Divine Spirit, so that you may be the means of educating others. The life and morals of a spiritual 166 man are, in themselves, an education to those who know him.
Think not of your own limitations, dwell only on the welfare of the Kingdom of Glory. Consider the influence of Jesus Christ on His apostles, then think of their effect upon the world. These simple men were enabled by the power of the Holy Spirit to spread the glad tidings!
So may you all receive Divine assistance! No capacity is limited when led by the Spirit of God!
The earth of itself has no properties of life, it is barren and dry, until fertilized by the sun and the rain; still the earth need not bewail its own limitations.
May you be given life! May the rain of the Divine Mercy and the warmth of the Sun of Truth make your gardens fruitful, so that many beautiful flowers of exquisite fragrance and love may blossom in abundance. Turn your faces away from the contemplation of your own finite selves and fix your eyes upon the Everlasting Radiance; then will your souls receive in full measure the Divine Power of the Spirit and the Blessings of the Infinite Bounty.
If you thus keep yourselves in readiness, you will become to the world of humanity a burning flame, a star of guidance, and a fruitful tree, changing all its darkness and woe into light and joy by the shining of the Sun of Mercy and the infinite blessings of the Glad Tidings.
This is the meaning of the power of the Holy Spirit, which I pray may be bountifully showered upon you. 167
4 Avenue de Camoens, Paris,
November 28th
In these gatherings where we have met and spoken together you have all become acquainted with the principles of this dispensation, and with the reality of facts. Unto you it has been given to know these things, but there are many still unenlightened and submerged in superstition. They have heard but little of this great and glorious Cause, and the knowledge they have is for the most part based only on hearsay. Alas, poor souls, the knowledge they have is not based on truth, the foundation of their belief is not the teaching of Bahá'u'lláh! There is, assuredly, a certain amount of truth in what they have been told, but for the most part their information has been inaccurate.
The true principles of the blessed Cause of God are the eleven rules which I have given you, and I have carefully explained these, one by one.
You must endeavour always to live and act in direct obedience to the teachings and laws of Bahá'u'lláh, so that every individual may see in all the acts of your life that in word and in deed you are followers of the Blessed Perfection.
Exert yourselves so that this glorious teaching may encircle the globe, and that spirituality may be infused into the hearts of men.
The breath of the Holy Spirit shall confirm you, and although many will arise against you, they shall not prevail!
When the Lord Christ was crowned with thorns, He knew that all the diadems of the world were at His 168 feet. All earthly crowns, however brilliant, powerful and resplendent, bowed in adoration before the crown of thorns! It was from this sure and certain knowledge He spoke, when He said: 'All power is given unto Me, in Heaven and in earth'.[1][1 Matthew xviii, 18.]
Now I say unto you, bear this on your hearts and in your minds. Verily your light shall illumine the whole world, your spirituality shall affect the heart of things. You shall in truth become the lighted torches of the globe. Fear not, neither be dismayed, for your light shall penetrate the densest darkness. This is the Promise of God, which I give unto you. Rise! and serve the Power of God!

THE LAST MEETING
15 Rue Greuze, Paris,
December 1st
When I arrived in Paris some time ago for the first time, I looked around me with much interest, and in my mind I likened this beautiful city to a large garden.
With loving care and much thought I examined the soil, and found it to be very good and full of possibility for steadfast faith and firm belief, for a seed of God's love has been cast into the ground.
Clouds of Heavenly Mercy showered their rain upon it, and the Sun of Truth fell warmly upon the young seeds, and today one can see in your midst the birth 169 of belief. The seed cast into the ground has begun to spring up, and day by day you will see it grow. The bounties of the Kingdom of Bahá'u'lláh shall indeed bring forth a wondrous harvest!
Behold! I bring you glad and joyful tidings! Paris will become a garden of roses! All kinds of beautiful flowers will spring up and flourish in this garden, and the fame of their fragrance and beauty will be spread in all lands. When I think of Paris in the future, I seem to see her bathed in the light of the Holy Spirit! Verily, the day is dawning when Paris will receive her illumination, and the Goodness and Mercy of God will be visible to every living creature.
Do not allow your minds to dwell on the present, but with eyes of faith look into the future, for in truth the Spirit of God is working in your midst.
Since my arrival a few weeks ago, I can see the growth of spirituality. At the beginning only a few souls came to me for Light, but during my short sojourn among you the numbers have increased and doubled. This is a promise for the future!
When Christ was crucified and left this world, He had only eleven disciples and a very few followers; but as He served the Cause of truth, look today at the result of His life's work! He has illumined the world, and given life to dead humanity. After His ascension little by little His Cause grew, the souls of His followers became more and more luminous, and the exquisite perfume of their saintly lives spread on all sides.
Now today, thank God, a similar condition has begun in Paris. There are many souls who have turned to 170 the Kingdom of God, and who are attracted to unity, love and truth.
Try so to work that the goodness and mercy of Abha may enfold the whole of Paris. The Breath of the Holy Spirit will help you, the Celestial Light of the Kingdom will shine in your hearts, and the blessed angels of God from Heaven will bring you strength and will succour you. Then thank God with all your hearts that you have attained to this supreme benefit. A great part of the world is plunged in sleep, but you have been awakened. Many are blind, but you see!
The call of the Kingdom is heard in your midst. Glory be to God, you have been born again, you have been baptized by the fire of the Love of God; you have been plunged in the Sea of Life and regenerated by the Spirit of Love!
Having received such favour be thankful unto God, and never doubt His Goodness and Loving Kindness but have undying faith in the Bounties of the Kingdom. Consort together in brotherly love, be ready to lay down your lives one for the other, and not only for those who are dear to you, but for all humanity. Look upon the whole human race as members of one family, all children of God; and, in so doing, you will see no difference between them.
Humanity may be likened to a tree. This tree has branches, leaves, buds and fruit. Think of all men as being flowers, leaves or buds of this tree, and try to help each and all to realize and enjoy God's blessings. God neglects none: He loves all.
The only real difference that exists between people 171 is that they are at various stages of development. Some are imperfect -- these must be brought to perfection. Some are asleep -- they must be awakened; some are negligent -- they must be roused; but one and all are the children of God. Love them all with your whole heart; no one is a stranger to the other, all are friends. Tonight I come to say farewell to you -- but bear this in your minds, that although our bodies may be far apart, in spirit we shall always be together.
I bear you one and all in my heart, and will forget none of you -- and I hope that none of you will forget me.
I in the East, and you in the West, let us try with heart and soul that unity may dwell in the world, that all the peoples may become one people, and that the whole surface of the earth may be like one country -- for the Sun of Truth shines on all alike.
All the Prophets of God came for love of this one great aim.
Look how Abraham strove to bring faith and love among the people; how Moses tried to unite the people by sound laws; how the Lord Christ suffered unto death to bring the light of love and truth into a darkened world; how Muhammad sought to bring unity and peace between the various uncivilized tribes among whom he dwelt. And last of all, Bahá'u'lláh has suffered forty years for the same cause -- the single noble purpose of spreading love among the children of men -- and for the peace and unity of the world the Báb gave up his life.
Thus, strive to follow the example of these Divine 172 Beings, drink from Their fountain, be illumined by Their Light, and to the world be as symbols of the Mercy and Love of God. Be unto the world as rain and clouds of mercy, as suns of truth; be a celestial army, and you shall indeed conquer the city of hearts.
Be thankful unto God that Bahá'u'lláh has given us a firm and solid foundation. He left no place for sadness in hearts, and the writings of His sacred pen contain consolation for the whole world. He had the words of truth, and anything that is contrary to His teaching is false. The chief aim of all His work was to do away with division.
The testament of Bahá'u'lláh is a Rain of Goodness, a Sun of Truth, Water of Life, the Holy Spirit. Thus open your hearts to receive the full power of His Beauty, and I will pray for you all that this joy may be yours.
Now I say 'Good-bye'.
This I say only to your outer selves; I do not say it to your souls, for our souls are always together.
Be comforted, and rest assured that day and night I shall turn to the Kingdom of Abha in supplication for you, that day by day you may grow better and holier, nearer to God, and more and more illumined by the radiance of His Love
(Abdu'l-Baha, Paris Talks, p. 127)