Oneness of God talk

`Abdu'l-Baha Discusses the Oneness of God

By John Taylor; 22 February, 2006

Here is the Master's 12 May, 1912 address to the Unity Church at
Montclair, New Jersey. It is the first talk in North America devoted
exclusively to the principle under consideration on this Badi' list,
the Oneness of God. I read it aloud and recorded it in MP3 format but
when I tried to include it as an enclosure with this mail-out, it
failed. So the Badi' list is silent, until I find a better way. Note
that the last paragraph of this talk is a prayer that you can say
separately if, like me, this principle boggles your mind.

Soon the high technology industry will have electronic books available
and you will be able to read a book in a way that is not possible now,
the ideal way. When you get tired or distracted you will be able to
just push a button and listen to the text spoken aloud, or hit another
key and hear it in another language, and especially (for translations)
you could hear what it sounds like in the original language, in this
case, Persian or Arabic. Sony just came out with such an electronic
book and player with a beautiful printed page-like display.
Unfortunately it is over 400 dollars in price and is crippled by the
usual proprietary money grab.

All we really need to get such a marvelous electronic book is for
parts makers to agree upon a standard interface and received
formatting conventions. As soon as that came to pass, the price of
such readers would surely drop down to the sweet spot where they would
catch on very quickly. But that is not going to happen as long as the
fat cats have any say in it; after all, cameras have been around over
a century and there is still no standard camera with interchangeable
lenses, bodies, and microchips. Needless to say, you could switch
standardized six-gun components back in the 1900's but living-ry is
not essential like weaponry, is it?

But I still love to dream of a reader like that, one that would even
allow you to switch to the movie version of the book you are reading
(Moby Dick, say) or at least see a slide show or "skins" as you read,
if you get tired of watching the text scroll by. How I would love to
read the following talk and be able to click on a word and see and
hear pronounced the original Persian word that the Master used. How I
would love to push another button and hear the background music of my
choice along with the reader's voice. How I would love to check out
how it looks and sounds in another language, French, Esperanto, Czech,
whatever. I am sure that I would have learned the languages that I
have half-learned much quicker and more painlessly if I had had such a
device in hand.

If any of my readers are of a technical and entrepreneurial bent, that
is how you could make your fortune, just devise the standards for such
a device and let the world beat a path to your doorstep.

`Abdu'l-Baha's Talk on Oneness of God, from Promulgation, 113-116

I wish to speak upon the subject of divine unity, the oneness of God,
before this revered assemblage.

It is a self-evident fact that phenomenal existence can never grasp
nor comprehend the ancient and essential Reality. Utter weakness
cannot understand absolute strength. When we view the world of
creation, we discover differences in degree which make it impossible
for the lower to comprehend the higher. For example, the mineral
kingdom, no matter how much it may advance, can never comprehend the
phenomena of the vegetable kingdom. Whatever development the vegetable
may attain, it can have no message from nor come in touch with the
kingdom of the animal. However perfect may be the growth of a tree, it
cannot realize the sensation of sight, hearing, smell, taste and
touch; these are beyond its limitation. Although it is the possessor
of existence in the world of creation, a tree, nevertheless, has no
knowledge of the superior degree of the animal kingdom. Likewise, no
matter how great the advancement of the animal, it can have no idea of
the human plane, no knowledge of intellect and spirit. Difference in
degree is an obstacle to this comprehension. A lower degree cannot
comprehend a higher although all are in the same world of creation --
whether mineral, vegetable or animal. Degree is the barrier and
limitation. In the human plane of existence we can say we have
knowledge of a vegetable, its qualities and product; but the vegetable
has no knowledge or comprehension whatever of us. No matter how near
perfection this rose may advance in its own sphere, it can never
possess hearing and sight. Inasmuch as in the creational world, which
is phenomenal, difference of degree is an obstacle or hindrance to
comprehension, how can the human being, which is a created exigency,
comprehend the ancient divine Reality, which is essential? This is
impossible because the reality of Divinity is sanctified beyond the
comprehension of the created being, man.

Furthermore, that which man can grasp is finite to man, and man to it
is as infinite. Is it possible then for the reality of Divinity to be
finite and the human creature infinite? On the contrary, the reverse
is true; the human is finite while the essence of Divinity is
infinite. Whatever comes within the sphere of human comprehension must
be limited and finite. As the essence of Divinity transcends the
comprehension of man, therefore God brings forth certain
Manifestations of the divine Reality upon Whom He bestows heavenly
effulgences in order that They may be intermediaries between humanity
and Himself. These holy Manifestations or Prophets of God are as
mirrors which have acquired illumination from the Sun of Truth, but
the Sun does not descend from its high zenith and does not effect
entrance within the mirror. In truth, this mirror has attained
complete polish and purity until the utmost capacity of reflection has
been developed in it; therefore, the Sun of Reality with its fullest
effulgence and splendor is revealed therein. These mirrors are
earthly, whereas the reality of Divinity is in its highest apogee.
Although its lights are shining and its heat is manifest in them,
although these mirrors are telling their story of its effulgence, the
Sun, nevertheless, remains in its own lofty station; it does not
descend; it does not effect entrance, because it is holy and
sanctified.

The Sun of Divinity and of Reality has revealed itself in various
mirrors. Though these mirrors are many, yet the Sun is one. The
bestowals of God are one; the reality of the divine religion is one.
Consider how one and the same light has reflected itself in the
different mirrors or manifestations of it. There are certain souls who
are lovers of the Sun; they perceive the effulgence of the Sun from
every mirror. They are not fettered or attached to the mirrors; they
are attached to the Sun itself and adore it, no matter from what point
it may shine. But those who adore the mirror and are attached to it
become deprived of witnessing the light of the Sun when it shines
forth from another mirror. For instance, the Sun of Reality revealed
itself from the Mosaic mirror. The people who were sincere accepted
and believed in it. When the same Sun shone from the Messianic mirror,
the Jews who were not lovers of the Sun and who were fettered by their
adoration of the mirror of Moses did not perceive the lights and
effulgences of the Sun of Reality resplendent in Jesus; therefore,
they were deprived of its bestowals. Yet the Sun of Reality, the Word
of God, shone from the Messianic mirror through the wonderful channel
of Jesus Christ more fully and more wonderfully. Its effulgences were
manifestly radiant, but even to this day the Jews are holding to the
Mosaic mirror. Therefore, they are bereft of witnessing the lights of
eternity in Jesus.

In brief, the sun is one sun, the light is one light which shines upon
all phenomenal beings. Every creature has a portion thereof, but the
pure mirror can reveal the story of its bounty more fully and
completely. Therefore, we must adore the light of the Sun, no matter
through what mirror it may be revealed. We must not entertain
prejudice, for prejudice is an obstacle to realization. Inasmuch as
the effulgence is one effulgence, the human realities must all become
recipients of the same light, recognizing in it the compelling force
that unites them in its illumination.

As this is the radiant century, it is my hope that the Sun of Truth
may illumine all humanity. May the eyes be opened and the ears become
attentive; may souls become resuscitated and consort together in the
utmost harmony as recipients of the same light. Perchance, God will
remove this strife and warfare of thousands of years. May this
bloodshed pass away, this tyranny and oppression cease, this warfare
be ended. May the light of love shine forth and illumine hearts, and
may human lives be cemented and connected until all of us may find
agreement and tranquillity beneath the same tabernacle and with the
standard of the Most Great Peace above us move steadily onward.

O Thou kind Lord! O Thou Who art generous and merciful! We are the
servants of Thy threshold and are gathered beneath the sheltering
shadow of Thy divine unity. The sun of Thy mercy is shining upon all,
and the clouds of Thy bounty shower upon all. Thy gifts encompass all,
Thy loving providence sustains all, Thy protection overshadows all,
and the glances of Thy favor are cast upon all. O Lord! Grant Thine
infinite bestowals, and let the light of Thy guidance shine. Illumine
the eyes, gladden the hearts with abiding joy. Confer a new spirit
upon all people and bestow upon them eternal life. Unlock the gates of
true understanding and let the light of faith shine resplendent.
Gather all people beneath the shadow of Thy bounty and cause them to
unite in harmony, so that they may become as the rays of one sun, as
the waves of one ocean, and as the fruit of one tree. May they drink
from the same fountain. May they be refreshed by the same breeze. May
they receive illumination from the same source of light. Thou art the
Giver, the Merciful, the Omnipotent."

--
John Taylor

badijet@gmail.com