Second OH Essay

Oneness of Humanity (2)


Precursors in Early Scripture


By John Taylor; 2 August 2004



As an essayist I often find myself dredging up the same ideas and
material over and over again. I am sure that even I would soon tire of
this repetition were it not for the gems that I am privileged to handle.
Every time I pick up these brilliant truths they shed new light on me
and my world. I find that I can read a holy saying, shut my eyes, then
read it again, and often its glistering will illuminate a new corner of
my being.

This we can call the "classicism" of the Word; a classic is a work that
you can read with profit through every stage of life, youth, maturity
and old age. What is true of a work of art has to be supremely so of the
Word of God. The Word is Ancient, yet it is newer than new, cooler than
way cool. It shines its light on then, now and the future. Indeed, the
Kitab-i-Iqan goes further, it stipulates in effect that unless we learn
the difference between what is new and what is old about the Word in
history, we cannot understand the first thing about anything.

What I'm trying to get at with all this circumlocution is that this
time-transcending quality also applies for the Baha'i principles. In a
sense, the oneness of humanity has been the object and central theme of
every teacher since Adam. `Abdu'l-Baha stated several times that this
was so, that all former Manifestations of God taught the oneness of the
human race. (Promulgation, 10, 148) In another sense, the oneness of the
human race is unique to this age, to the Writings of the Bab and
Baha'u'llah. In both of the Master's New York talks defending the
uniqueness of the Baha'i teachings, He listed the oneness of humanity.
(Promulgation, 433, 454) If I succeed in what I am setting out to do
here, these differences and similarities will be a bit clearer at the
end.

The great Chinese moral philosopher, Confucius, is reported as stating
this principle succinctly, "Within the four seas, all men are brothers."
(Confucius, Confucius and the Chinese Way, p. 128) In Taoism, Lao-Tzu
traced a series of concentric, broadening levels of unity in a way very
similar to "circles of unity" of Abdu'l-Baha. Lao Tzu wrote,


"If he applies the Eternal to himself his virtue will be genuine; If he
applies it to his family his virtue will be abundant; If he applies it
to his village his virtue will be lasting; If he applies it to his
country his virtue will be full; If he applies it to the world his
virtue will be universal."


The Bhagavad-Gita dwells upon the root of oneness in a common vision of
self, principle, the universe and Spirit.


"He sees himself in the heart of all beings and he sees all beings in
his heart. This is the vision of the Yogi in harmony, a vision which is
ever one." (Gita 6:29)


The prophets of Israel early on had a sense that God's revelation was
intended for all who dwell on earth. A Psalm declares, "Hear this, all
ye people; give ear, all ye inhabitants of the world..." (49:1) Like
virtually all philosophies and religions, including some African tribal
systems, Judaism works from the Golden Rule as its ethical foundation.
"Doing unto others as you would have them do unto you" is in fact the
twin principles of search and oneness in proto-form. You seek out truth
looking through the prism of self and applying the lessons, by offering
the same consideration to others. The difference is that Judaism carries
the Golden Rule to an extremely sophisticated level. For example, the
law of Moses works out what has been called the "Rule of Love," or
"Platinum Rule," where one's own likes and interests are voluntarily
subjugated. Self is changed utterly, what you would have done unto
yourself *is* the good of others. In effect the gold of the Golden Rule
is sacrificed for what is beyond price, love.

The Christian Revelation continues from there; believers are "members
one of another." (Eph 4:25) It even defines God as love, and love as the
Sine Qua Non of belief in Him.


"Beloved, let us love one another: for love is of God; and every one
that loveth is born of God, and knoweth God. He that loveth not knoweth
not God; for God is love." (1 John 4:7-8)


Another of many contributions by Christianity is the teaching that once
we place God and love for humanity first our problems will rise above
technique, systems and structures. The confirmations of spirit will run
things automatically, naturally. This is evident in the example of Jesus
Christ accepting to sacrifice all on the cross. Paul articulated the
insight thus,


"And we know that all things work together for good to them that love
God, to them who are called according to his purpose." (Romans 8:28)


Next time we will go over the roots of oneness of humanity in Islam and
secular thinking.



John Taylor
helpmatejet@yahoo.com
 
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