The Call of the Unity of Mankind Is Raised in a Divided World (continued)
From this explanation one can gather that in addition to the central goal on which the laws of the various religions have been focused, there was a long term goal in each of their paths designed by the Will of God for the unification of mankind. This long term goal led the followers of each religion gradually, according to their capacity and circumstances, to this stage of world unity. This is obvious if one regards the commandments, which constantly widened the circle of unity and solidarity among believers, on one hand, and abrogated the laws that had fulfilled their purposes, on the other. 
The City Temple, London, where 'Abdu'l-Baha gave His first ever public talk on 10 September 1911. The gift of God to this enlightened age is the knowledge of the oneness of mankind and of the fundamental oneness of religion, He told the congregation.
The various religions were thus fashioned in order to reach this sublime goal and to gradually guide men and educate them with leniency until they learn that the centers of attraction that have united peoples in the past, such as the family, the tribe, the city, the region and the nation, constitute only hier- archical stages through which humanity developed the indispensable attributes lead- ing the way to the unity of all—to the true meaning of oneness—so that the world of humanity may reflect the reality of divinity. Thus, the past religions may be likened to stages that must be traversed before reaching the final stage of the complete unity of all mankind, a unity which transcends, in the scale of civilization and perfection, all prejudices—tribal, racial, even cultural or national. This is the unity whose time is come. This century is its appointed hour.
Secondly, the talk of ‘Abdu’l-Bahá indicates that the principle of the unity of mankind, which was poten- tially inclusive in the provi- sions of past religions, within the possibilities and circumstances of their time, has now become the focal point of the spiritual concerns and the central teaching of Bahá’u’lláh’s message, inasmuch as it is impossible to coordinate human activities for the progress of science, the flourishing of the economy, the supremacy of justice, the limitation of armaments, the protection of the environment and the rebuilding of the world in the absence of human unity.
The shift of humanity to a universal unity may be likened to the attainment of individuals to their maturity. In other words, just as the individual’s maturation passes through different phases from childhood to pre-adolescence and then from adolescence to maturity, when his physical, emotional and mental growth is completed, likewise humanity itself, after it has passed the stages of primitiveness and elementariness, reaches the phase of its maturity, which is now seen plainly evident—with all the conditions and means available for its final move towards a global unity. However, this principle brings to the fore a new viewpoint, and therefore it requires some clarification in order that any misunderstanding may be avoided.
When human beings reach maturity, a change appears in their attributes and behaviour, as well as in their way of thinking: reflection takes the place of recklessness, deliberateness that of rashness, argument replaces quarreling, innovation tradition, independence appears in place of imitation, search for the truth instead of idle imaginings, and so on.
Human societies, in like manner, have undergone a change in character, developed new ways of meeting challenges and different methods of solving their problems. History shows that the various human societies have developed gradually through similar stages, and have undergone changes in the conditions that surround them and in their nature and character. If, for example, we trace the social capacity of different social units during their evolution, we find that the ability of the family to provide security and protection to its members cannot be compared to the means afforded by a city or tribe. In addition, we may consider the contrast between the opportunities to enrich experience and achieve benefits. At the same time, the bonds of a tribe cannot be compared to the security, whether physical or spiritual, that a nation provides to its citizens. Meanwhile the development of the tribe and the evolution of the city did not cause the family to disappear. The development of the nation did not eliminate the city or its specialized role. Thus, we may be assured that the development of world unity will not cause the disappearance of the social units that preceded it. Nevertheless, in each one of these stages the social foundation of the community changed: The foundation of the family and tribe is a blood relationship or physical relationship, while the foundation of the nation is a cultural or historical relationship.
Today humanity is standing at the threshold of a new stage, which like those of the past is not lacking in resistance, but which nevertheless there is every indication to confirm—the world is being led towards a spiritually and materially balanced unity denoting its maturation, as outlined in the talk of ‘Abdu’l-Bahá cited above, and is clearly attaining a unity founded on attributes that distinguish humankind from other creatures: relationships that gather together (or consist at once of): the physical, moral and spiritual relationships.
From the physical point of view, all humanity is descended from one and the same origin, and became different under environmental, social, economic, cultural and religious factors. This variation is not opposed to good and friendly relations. On the contrary it may be very beneficial if it is free of prejudices, which have been the main cause of differences and wars.
As to the moral relationship, all humans have been fashioned by one will and guided by religion to knowledge, civilization and gradual unity. The essence of these religions is the same with no difference in their rays of light. Continuous and uninterrupted exchange of ideas and experiences, and frank and open discussions between human groups must now lead to a cultural mixture that unifies beliefs and laws in a way to produce a new global culture capable of gathering all under its limitless shadow.
There is no doubt that the search for truth and following it are sufficient to unite people—for the truth is one. The obstacles to the truth are but the human inheritance of prejudices, attachments to traditions and vain imaginations. A reasonable humanity has no choice but to abandon these chains and fetters and so see the light of truth shining as beautifully as a bride on the night of her wedding.
A third highlight of ‘Abdu’l-Bahá’s talk is His explanation that the central purpose of the Bahá’í message in this glorious century is the founding of a unity that provides refuge for all humankind within the shelter of justice, equality, solidarity and compassion. Several elements combine to lay down the basis of this unity:
Among these elements is that all human beings are, by virtue of their nature, members of this big family, with all the rights and duties that come with this membership.
Another among these elements is the fact that the unity of this human family is the only means for the creation of a world free from wars and contention, which in addition will allow for the cost of armed conflicts and armaments to be saved and instead spent on the extension of education, the elimination of poverty, and for freeing the world from the loop of famines and food shortages.
Again among these elements is the equality of all humankind in their rights and obligations without discrimination based on colour, sex, race or belief. Human beings were fashioned in the same manner with no difference between east and west. The consequence of the concept of justice and equity in this dispensation is thus, the abandonment, as an enforcement towards unity, of the idea of making distinctions between the followers of different religions.
Yet another of these elements is that there is no special distinction given for loving one’s country. To prefer one’s country is a natural tendency resulting from being born on its soil and raised in the midst of friends and relations. What pride is there then in loving it or considering this love one’s duty. Glory is rather for him who loves the whole world and considers it his own country that embraces his smaller region, bearing in mind that the benefit of the part is in the benefit of the whole.
Another of these elements is that religion is the greatest force for spreading love, brotherhood and cooperation between people. It is the most effective means for eliminating barriers that prevent people from developing good relations. However, prejudice and blind imitations have obscured the message of religions and their role in strengthening human connections. Whenever religion becomes a cause of hate and conflict, its absence is preferred to its presence.
And again among these elements is the agreement between science and religion—because both have emanated from the same source and appeared in the world through one will. If religion disagrees with science, as has happened more than once, there must be a misapprehension in our understanding of one or of both of them. Then a revision must be undertaken in the process of extracting the laws of nature on one hand, and reviewing the interpretation and understanding of the word of God on the other, because scientific truth cannot be different from the truth of revealed religion.
And yet another of these elements is that human beings must be responsible to develop and refine their capacities and talents and put them in the service of humanity. The consecration of one’s intelligence and knowledge to the building of the world rather than for its destruction is the greatest honour and highest station.
Only in a world united, and founded on justice, freedom and equality can peace, prosperity and love reign—only in a world from which the extremes of poverty and riches are eliminated, in which people believe the earth is their country and ensure that the interest of the whole is put before the interest of the part, where material civilization is integrated with spiritual civilization, and where the entire society is responsible to guarantee a dignified way of life for each of its members can true happiness exist, a happiness that none of the previous generations has known.
In brief, the purpose of the Bahá’í teachings and its laws and values is to establish the unity of mankind. This task requires of those who desire its achievement that they practice these teachings with sincerity, a strong will and an unshakeable faith that the divine promise of unifying humanity will come to pass—as did all the divine promises of the past. However, the sooner this goal is achieved the better our chance to lessen the pains the world is going through and save it from its present misery.
It goes without saying that the effectiveness of these teachings depends on the spirit that unites their various elements in one order and gives life to the whole. This spirit is the shared belief of all the participants in the dispensation of Baha’u’llah. In absence of this spirit, humanity would be incapable of grasping the true meaning of the new concepts and new values it has brought to the world.
Finally, in order to give an opportunity to those who would like to read the words of Bahá’u’lláh from which the above teachings are derived, a few passages from His Writings are cited here below:
“Take ye counsel together, and let your concern be only for that which profiteth mankind and bettereth the condition thereof…. Regard the world as the human body which, though created whole and perfect, has been afflicted, through divers causes, with grave ills and maladies. Not for one day did it rest, nay its sicknesses waxed more severe, as it fell under the treatment of unskilled physicians who have spurred on the steed of their worldly desires and have erred grievously. And if at one time, through the care of an able physician, a member of that body was healed, the rest remained afflicted as before. Thus informeth you the All-Knowing, the All-Wise…. That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician. This verily is the truth, and all else naught but error.”5
“O ye men of wisdom among nations! Shut your eyes to estrangement, then fix your gaze upon unity. Cleave tenaciously unto that which will lead to the well-being and tranquillity of all mankind. This span of earth is but one homeland and one habitation. It behoveth you to abandon vainglory which causeth alienation and to set your hearts on whatever will ensure harmony. In the estimation of the people of Bahá man’s glory lieth in his knowledge, his upright conduct, his praiseworthy character, his wisdom, and not in his nationality or rank. O people of the earth! Appreciate the value of this heavenly word. Indeed it may be likened unto a ship for the ocean of knowledge and a shining luminary for the realm of perception.”6
“The Purpose of the one true God, exalted be His glory, in revealing Himself unto men is to lay bare those gems that lie hidden within the mine of their true and inmost selves. That the divers communions of the earth, and the manifold systems of religious belief, should never be allowed to foster the feelings of animosity among men, is, in this Day, of the essence of the Faith of God and His Religion. These principles and laws, these firmly-established and mighty systems, have proceeded from one Source, and are the rays of one Light. That they differ one from another is to be attributed to the varying requirements of the ages in which they were promulgated.
“Gird up the loins of your endeavor, O people of Bahá, that haply the tumult of religious dissension and strife that agitateth the peoples of the earth may be stilled, that every trace of it may be completely obliterated. For the love of God, and them that serve Him, arise to aid this most sublime and momentous Revelation. Religious fanaticism and hatred are a world-devouring fire, whose violence none can quench. The Hand of Divine power can, alone, deliver mankind from this desolating affliction….
“The utterance of God is a lamp, whose light is these words: Ye are the fruits of one tree, and the leaves of one branch. Deal ye one with another with the utmost love and harmony, with friendliness and fellowship. He Who is the Day Star of Truth beareth Me witness! So powerful is the light of unity that it can illuminate the whole earth. The one true God, He Who knoweth all things, Himself testifieth to the truth of these words.
“Exert yourselves that ye may attain this transcendent and most sublime station, the station that can ensure the protection and security of all mankind. This goal excelleth every other goal, and this aspiration is the monarch of all aspirations. So long, however, as the thick clouds of oppression, which obscure the day star of justice, remain undispelled, it would be difficult for the glory of this station to be unveiled to men’s eyes….
“Consort with all men, O people of Bahá, in a spirit of friendliness and fellowship. If ye be aware of a certain truth, if ye possess a jewel, of which others are deprived, share it with them in a language of utmost kindliness and good-will. If it be accepted, if it fulfil its purpose, your object is attained. If any one should refuse it, leave him unto himself, and beseech God to guide him. Beware lest ye deal unkindly with him. A kindly tongue is the lodestone of the hearts of men. It is the bread of the spirit, it clotheth the words with meaning, it is the fountain of the light of wisdom and understanding….”7
Notes
1. Cited in Shoghi Effendi, The Promised Day is Come (US Bahá’í Publishing Trust, 1980 revised edition), p. 119.
2. ‘Abdu’l-Bahá, ‘Abdu’l-Bahá in London (UK Bahá’í Publishing Trust, 1982 reprint), pp. 19-20.
3. See The Summons of the Lord of Hosts: Tablets of Bahá’u’lláh (Bahá’í World Centre, 2002), paragraphs H171-H185, or The Proclamation of Bahá’u’lláh, (The Baha’i World Centre,1978), pp. 33-35.
4. Cited in Shoghi Effendi, The World Order of Bahá’u’lláh (Wilmette, Illinois: Bahá’í Publishing Trust, 1982; first published in 1938), p. 36.
5. As cited in Shoghi Effendi, The World Order, pp. 39-40.
6. Tablets of Bahá’u’lláh (Wilmette, Illinois: Bahá’í Publishing Trust, 1988), pp. 66-67.
7. Gleanings From the Writings of Bahá’u’lláh (Wilmette, Illinois: Bahá’í Publishing Trust, 1990), no. CXXXII, pp. 287-89.