" ... Bahá’u’lláh hath said that the various races of humankind lend a composite harmony and beauty of color to the whole."

"But there is need of a superior power to overcome human prejudices, a power which nothing in the world of mankind can withstand and which will overshadow the effect of all other forces at work in human conditions. That irresistible power is the love of God. It is my hope and prayer that it may destroy the prejudice of this one point of distinction between you and unite you all permanently under its hallowed protection. Bahá’u’lláh has proclaimed the oneness of the world of humanity. He has caused various nations and divergent creeds to unite. He has declared that difference of race and color is like the variegated beauty of flowers in a garden. If you enter a garden, you will see yellow, white, blue, red flowers in profusion and beauty—each radiant within itself and although different from the others, lending its own charm to them. Racial difference in the human kingdom is similar. If all the flowers in a garden were of the same color, the effect would be monotonous and wearying to the eye.

Therefore, Bahá’u’lláh hath said that the various races of humankind lend a composite harmony and beauty of color to the whole. Let all associate, therefore, in this great human garden even as flowers grow and blend together side by side without discord or disagreement between them."

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 68-69

30 April 1912
(excerpt from) Talk at Hull House 
Chicago, Illinois

Curtis

" ... consultation must have for its object the investigation of truth."

"In this Cause consultation is of vital importance, but spiritual conference and not the mere voicing of personal views is intended. In France I was present at a session of the senate, but the experience was not impressive. Parliamentary procedure should have for its object the attainment of the light of truth upon questions presented and not furnish a battleground for opposition and self-opinion. Antagonism and contradiction are unfortunate and always destructive to truth. In the parliamentary meeting mentioned, altercation and useless quibbling were frequent; the result, mostly confusion and turmoil; even in one instance a physical encounter took place between two members. It was not consultation but comedy.

The purpose is to emphasize the statement that consultation must have for its object the investigation of truth. He who expresses an opinion should not voice it as correct and right but set it forth as a contribution to the consensus of opinion, for the light of reality becomes apparent when two opinions coincide. A spark is produced when flint and steel come together. Man should weigh his opinions with the utmost serenity, calmness and composure. Before expressing his own views he should carefully consider the views already advanced by others. If he finds that a previously expressed opinion is more true and worthy, he should accept it immediately and not willfully hold to an opinion of his own. By this excellent method he endeavors to arrive at unity and truth. Opposition and division are deplorable. It is better then to have the opinion of a wise, sagacious man; otherwise, contradiction and altercation, in which varied and divergent views are presented, will make it necessary for a judicial body to render decision upon the question. Even a majority opinion or consensus may be incorrect. A thousand people may hold to one view and be mistaken, whereas one sagacious person may be right. Therefore, true consultation is spiritual conference in the attitude and atmosphere of love. Members must love each other in the spirit of fellowship in order that good results may be forthcoming. Love and fellowship are the foundation."

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 72-73

2 May 1912 
(excerpt from) Talk at Hotel Plaza 
Chicago, Illinois

Daumier

" Reality is not divisible; it does not admit multiplicity."

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

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

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 95-96 

5 May 1912 
(excerpt from) Talk at Plymouth Congregational Church 
935 East Fiftieth Street 
Chicago, Illinois

"As this human world is one household, why should its members be occupied with animosity and contention?"

"The second principle or teaching of Bahá’u’lláh is the proclamation of the oneness of the world of humanity—that all are servants of God and belong to one family; that God has created all and, therefore, His bestowals are universal; and that His providence, training, sustenance and loving-kindness surround all mankind.

This is the divine policy, and it is impossible for man to lay the foundation of a better plan and policy than that which God has instituted. Therefore, we must recognize and assist the purpose of the glorious Lord. Inasmuch as God is kind and loving to all, why should we be unkind? As this human world is one household, why should its members be occupied with animosity and contention? Therefore, humanity must be looked upon with the eye of equal estimate and in the same attitude of love. The noblest of men is he who serves humankind, and he is nearest the threshold of God who is the least of His servants. The glory and majesty of man are dependent upon his servitude to his fellow creatures and not upon the exercise of hostility and hatred."

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 106-107


7 May 1912
(excerpt from)Talk at Hotel Schenley 
Pittsburgh, Pennsylvania

"If a man slays another man, we brand him as a murderer and criminal and sentence him to capital punishment, but if he kills one hundred thousand men, he is a military genius, a great celebrity ..."

"For centuries and cycles humanity has been engaged in war and conflict. At one time the pretext for war has been religion, at another time patriotism, racial prejudice, national politics, territorial conquest or commercial expansion; in brief, humanity has never been at peace during the period of known history. What blood has been shed! How many fathers have mourned the loss of  sons; how many sons have wept for fathers, and mothers for dear ones! Human beings have been the food and targets of the battlefield, and everywhere warfare and strife have been the theme and burden of history. Ferocity has characterized men even more than animals. The lion, tiger, bear and wolf are ferocious because of their needs. Unless they are fierce, cruel and unrelenting, they will die of starvation. The lion cannot graze; its teeth are fitted only for food of flesh. This is also true of other wild animals. Ferocity is natural to them as their means of subsistence; but human ferocity proceeds from selfishness, greed and oppression. It springs from no natural necessity. Man needlessly kills a thousand fellow creatures, becomes a hero and is glorified through centuries of posterity. A great city is destroyed in one day by a commanding general. How ignorant, how inconsistent is humankind! If a man slays another man, we brand him as a murderer and criminal and sentence him to capital punishment, but if he kills one hundred thousand men, he is a military genius, a great celebrity, a Napoleon idolized by his nation. If a man steals one dollar, he is called a thief and put into prison; if he rapes and pillages an innocent country by military invasion, he is crowned a hero. How ignorant is humankind! Ferocity does not belong to the kingdom of man. It is the province of man to confer life, not death. It behooves him to be the cause of human welfare, but inasmuch as he glories in the savagery of animalism, it is an evidence that divine civilization has not been established in human society."

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 102-103

6 May 1912
(excerpt from) Talk at Euclid Hall 
Cleveland, Ohio

Leonardo DaVinci

"The underlying foundation of the religions is one; there is no intrinsic difference between them."

"The body politic may be likened to the human organism. As long as the various members and parts of that organism are coordinated and cooperating in harmony, we have as a result the expression of life in its fullest degree. When these members lack coordination and harmony, we have the reverse, which in the human organism is disease, dissolution, death. Similarly, in the body politic of humanity dissension, discord and warfare are always destructive and inevitably fatal. All created beings are dependent upon peace and coordination, for every contingent and phenomenal being is a composition of distinct elements. As long as there is affinity and cohesion among these constituent elements, strength and life are manifest; but when dissension and repulsion arise among them, disintegration follows. This is proof that peace and amity, which God has willed for His children, are the saving factors of human society, whereas war and strife, which violate His ordinances, are the cause of death and destruction. Therefore, God has sent His Prophets to announce the message of goodwill, peace and life to the world of mankind.

Inasmuch as the essential reality of the religions is one and their seeming variance and plurality is adherence to forms and imitations which have arisen, it is evident that these causes of difference and divergence must be abandoned in order that the underlying reality may unite mankind in its enlightenment and upbuilding. All who hold fast to the one reality will be in agreement and unity. Then shall the religions summon people to the oneness of the world of humanity and to universal justice; then will they proclaim equality of rights and exhort men to virtue and to faith in the loving mercy of God. The underlying foundation of the religions is one; there is no intrinsic difference between them. Therefore, if the essential and fundamental ordinances of the religions be observed, peace and unity will dawn, and all the differences of sects and denominations will disappear."

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 98-99

5 May 1912 
(excerpt from) Talk at All-Souls Church 
Lincoln Center, Chicago, Illinois

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

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

The bestowal and grace of God have quickened the realm of existence with life and being. For existence there is neither change nor transformation; existence is ever existence; it can never be translated into nonexistence. It is gradation; a degree below a higher degree is considered as nonexistence. This dust beneath our feet, as compared with our being, is nonexistent. When the human body crumbles into dust, we can say it has become nonexistent; therefore, its dust in relation to living forms of human being is as nonexistent, but in its own sphere it is existent, it has its mineral being. Therefore, it is well proved that absolute nonexistence is impossible; it is only relative.

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

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 88-89

4 May 1912 
(excerpt from) Talk to Theosophical Society 
Northwestern University Hall, 
Evanston, Illinois