Lawh-i-Hague
Tablet to the Central Organization
for a Durable Peace, The Hague
Trans. Bahá’í World Center
(This Tablet, described by Shoghi Effendi in “God Passes By” as of
“far-reaching importance”, and dated December 17th, 1919, was
despatched to the Committee at The Hague by the hands of a special
delegation.)
O ye esteemed ones who are
pioneers among the well-wishers of the world of humanity! The letters which ye
sent during the war were not received, but a letter dated February 11th,
1916, has just come to hand, and immediately an answer is being written. Your
intention deserves a thousand praises, because you are serving the world of
humanity, and this is conducive to the happiness and welfare of all. This recent
war has proved to the world and the people that war is destruction while
universal peace is construction; war is death while peace is life; war is
rapacity and bloodthirstiness while peace is beneficence and humaneness; war is
an appurtenance of the world of nature while peace is of the foundation of the
religion of God; war is darkness upon darkness while peace is heavenly light;
war is the destroyer of the edifice of mankind while peace is the everlasting
life of the world of humanity; war is like a devouring wolf while peace is like
the angels of heaven; war is the struggle for existence while peace is mutual
aid and co-operation among the peoples of the world and the cause of the good
pleasure of the True One in the heavenly realm.
There is not one soul whose conscience does not testify that
in this day there is no more important matter in the world than that of
universal peace. Every just one bears witness to this and adores that esteemed
Assembly because its aim is that this darkness may be changed into light, this
bloodthirstiness into kindness, this torment into bliss, this hardship into ease
and this enmity and hatred into fellowship and love. Therefore, the effort of
those esteemed souls is worthy of praise and commendation.
But the wise souls who are aware of the essential
relationships emanating from the realities of things consider that one single
matter cannot, by itself, influence the human reality as it ought and should,
for until the minds of men become united, no important matter can be
accomplished. At present universal peace is a matter of great importance, but
unity of conscience is essential, so that the foundation of this matter may
become secure, its establishment firm and its edifice strong.
Therefore Bahá’u’lláh, fifty years ago, expounded this
question of universal peace at a time when He was confined in the fortress of
’Akká and was wronged and imprisoned. He wrote about this important matter of
universal peace to all the great sovereigns of the world, and established it
among His friends in the Orient. The horizon of the East was in utter darkness,
nations displayed the utmost hatred and enmity towards each other, religions
thirsted for each other’s blood, and it was darkness upon darkness. At such a
time Bahá’u’lláh shone forth like the sun from the horizon of the East and
illumined Persia with the lights of these teachings.
Among His teachings was the declaration of universal peace.
People of different nations, religions and sects who followed Him came together
to such an extent that remarkable gatherings were instituted consisting of the
various nations and religions of the East. Every soul who entered these
gatherings saw but one nation, one teaching, one pathway, one order, for the
teachings of Bahá’u’lláh were not limited to the establishment of
universal peace. They embraced many teachings which supplemented and supported
that of universal peace.
Among these teachings was the independent investigation of
reality so that the world of humanity may be saved from the darkness of
imitation and attain to the truth; may tear off and cast away this ragged and
outgrown garment of a thousand years ago and may put on the robe woven in the
utmost purity and holiness in the loom of reality. As reality is one and cannot
admit of multiplicity, therefore different opinions must ultimately become fused
into one.
And among the teachings of Bahá’u’lláh is the oneness
of the world of humanity; that all human beings are the sheep of God and He is
the kind Shepherd. This Shepherd is kind to all the sheep, because He created
them all, trained them, provided for them and protected them. There is no doubt
that the Shepherd is kind to all the sheep and should there be among these sheep
ignorant ones, they must be educated; if there be children, they must be trained
until they reach maturity; if there be sick ones, they must be cured. There must
be no hatred and enmity, for as by a kind physician these ignorant, sick ones
should be treated.
And among the teachings of Bahá’u’lláh is that religion
must be the cause of fellowship and love. If it becomes the cause of
estrangement then it is not needed, for religion is like a remedy; if it
aggravates the disease then it becomes unnecessary.
And among the teachings of Bahá’u’lláh is that religion
must be in conformity with science and reason, so that it may influence the
hearts of men. The foundation must be solid and must not consist of imitations.
And among the teachings of Bahá’u’lláh is that
religious, racial, political, economic and patriotic prejudices destroy the
edifice of humanity. As long as these prejudices prevail, the world of humanity
will not have rest. For a period of 6,000 years history informs us about the
world of humanity. During these 6,000 years, the world of humanity has not been
free from war, strife, murder and bloodthirstiness. In every period war has been
waged in one country or another and that war was due to either religious
prejudice, racial prejudice, political prejudice or patriotic prejudice. It has
therefore been ascertained and proved that all prejudices are destructive of the
human edifice. As long as these prejudices persist, the struggle for existence
must remain dominant, and bloodthirstiness and rapacity continue. Therefore,
even as was the case in the past, the world of humanity cannot be saved from the
darkness of nature and cannot attain illumination except through the abandonment
of prejudices and the acquisition of the morals of the Kingdom.
If this prejudice and enmity are on account of religion
consider that religion should be the cause of fellowship, otherwise it is
fruitless. And if this prejudice be the prejudice of nationality consider that
all mankind are of one nation; all have sprung from the tree of Adam, and Adam
is the root of the tree. That tree is one and all these nations are like
branches, while the individuals of humanity are like leaves, blossoms and fruits
thereof. Then the establishment of various nations and the consequent shedding
of blood and destruction of the edifice of humanity result from human ignorance
and selfish motives.
As to the patriotic prejudice, this is also due to absolute
ignorance, for the surface of the earth is one native land. Every one can live
in any spot on the terrestrial globe. Therefore all the world is man’s
birthplace. These boundaries and outlets have been devised by man. In the
creation, such boundaries and outlets were not assigned. Europe is one
continent, Asia is one continent, Africa is one continent, Australia is one
continent, but some of the souls, from personal motives and selfish interests,
have divided each one of these continents and considered a certain part as their
own country. God has set up no frontier between France and Germany; they are
continuous. Yea, in the first centuries, selfish souls, for the promotion of
their own interests, have assigned boundaries and outlets and have, day by day,
attached more importance to these, until this led to intense enmity, bloodshed
and rapacity in subsequent centuries. In the same way this will continue
indefinitely, and if this conception of patriotism remains limited within a
certain circle, it will be the primary cause of the world’s destruction. No
wise and just person will acknowledge these imaginary distinctions. Every
limited area which we call our native country we regard as our motherland,
whereas the terrestrial globe is the motherland of all, and not any restricted
area. In short, for a few days we live on this earth and eventually we are
buried in it, it is our eternal tomb. Is it worth while that we should engage in
bloodshed and tear one another to pieces for this eternal tomb? Nay, far from
it, neither is God pleased with such conduct nor would any sane man approve of
it.
Consider! The blessed animals engage in no patriotic
quarrels. They are in the utmost fellowship with one another and live together
in harmony. For example, if a dove from the east and a dove from the west, a
dove from the north and a dove from the south chance to arrive, at the same
time, in one spot, they immediately associate in harmony. So is it with all the
blessed animals and birds. But the ferocious animals, as soon as they meet,
attack and fight with each other, tear each other to pieces and it is impossible
for them to live peaceably together in one spot. They are all unsociable and
fierce, savage and combative fighters.
Regarding the economic prejudice, it is apparent that
whenever the ties between nations become strengthened and the exchange of
commodities accelerated, and any economic principle is established in one
country, it will ultimately affect the other countries and universal benefits
will result. Then why this prejudice?
As to the political prejudice, the policy of God must be
followed and it is indisputable that the policy of God is greater than human
policy. We must follow the Divine policy and that applies alike to all
individuals. He treats all individuals alike: no distinction is made, and that
is the foundation of the Divine Religions.
And among the teachings of Bahá’u’lláh is the
origination of one language that may be spread universally among the people.
This teaching was revealed from the pen of Bahá’u’lláh in order that this
universal language may eliminate misunderstandings from among mankind.
And among the teachings of Bahá’u’lláh is the equality
of women and men. The world of humanity has two wingsone is women and the other
men. Not until both wings are equally developed can the bird fly. Should one
wing remain weak, flight is impossible. Not until the world of women becomes
equal to the world of men in the acquisition of virtues and perfections, can
success and prosperity be attained as they ought to be.
And among the teachings of Bahá’u’lláh is voluntary
sharing of one’s property with others among mankind. This voluntary sharing is
greater than equality, and consists in this, that man should not prefer himself
to others, but rather should sacrifice his life and property for others. But
this should not be introduced by coercion so that it becomes a law and man is
compelled to follow it. Nay, rather, man should voluntarily and of his own
choice sacrifice his property and life for others, and spend willingly for the
poor, just as is done in Persia among the Bahá’ís.
And among the teachings of Bahá’u’lláh is man’s
freedom, that through the ideal Power he should be free and emancipated from the
captivity of the world of nature; for as long as man is captive to nature he is
a ferocious animal, as the struggle for existence is one of the exigencies of
the world of nature. This matter of the struggle for existence is the
fountain-head of all calamities and is the supreme affliction.
And among the teachings of Bahá’u’lláh is that religion
is a mighty bulwark. If the edifice of religion shakes and totters, commotion
and chaos will ensue and the order of things will be utterly upset, for in the
world of mankind there are two safeguards that protect man from wrongdoing. One
is the law which punishes the criminal; but the law prevents only the manifest
crime and not the concealed sin; whereas the ideal safeguard, namely, the
religion of God, prevents both the manifest and the concealed crime, trains man,
educates morals, compels the adoption of virtues and is the all-inclusive power
which guarantees the felicity of the world of mankind. But by religion is meant
that which is ascertained by investigation and not that which is based on mere
imitation, the foundations of Divine Religions and not human imitations.
And among the teachings of Bahá’u’lláh is that although
material civilization is one of the means for the progress of the world of
mankind, yet until it becomes combined with Divine civilization, the desired
result, which is the felicity of mankind, will not be attained. Consider! These
battleships that reduce a city to ruins within the space of an hour are the
result of material civilization; likewise the Krupp guns, the Mauser rifles,
dynamite, submarines, torpedo boats, armed aircraft and bombersall these weapons
of war are the malignant fruits of material civilization. Had material
civilization been combined with Divine civilization, these fiery weapons would
never have been invented. Nay, rather, human energy would have been wholly
devoted to useful inventions and would have been concentrated on praiseworthy
discoveries. Material civilization is like a lamp-glass. Divine civilization is
the lamp itself and the glass without the light is dark. Material civilization
is like the body. No matter how infinitely graceful, elegant and beautiful it
may be, it is dead. Divine civilization is like the spirit, and the body gets
its life from the spirit, otherwise it becomes a corpse. It has thus been made
evident that the world of mankind is in need of the breaths of the Holy Spirit.
Without the spirit the world of mankind is lifeless, and without this light the
world of mankind is in utter darkness. For the world of nature is an animal
world. Until man is born again from the world of nature, that is to say, becomes
detached from the world of nature, he is essentially an animal, and it is the
teachings of God which convert this animal into a human soul.
And among the teachings of Bahá’u’lláh is the promotion
of education. Every child must be instructed in sciences as much as is
necessary. If the parents are able to provide the expenses of this education, it
is well, otherwise the community must provide the means for the teaching of that
child.
And among the teachings of Bahá’u’lláh are justice and
right. Until these are realized on the plane of existence, all things shall be
in disorder and remain imperfect. The world of mankind is a world of oppression
and cruelty, and a realm of aggression and error.
In fine, such teachings are numerous. These manifold
principles, which constitute the greatest basis for the felicity of mankind and
are of the bounties of the Merciful, must be added to the matter of universal
peace and combined with it, so that results may accrue. Otherwise the
realization of universal peace by itself in the world of mankind is difficult.
As the teachings of Bahá’u’lláh are combined with universal peace, they
are like a table provided with every kind of fresh and delicious food. Every
soul can find, at that table of infinite bounty, that which he desires. If the
question is restricted to universal peace alone, the remarkable results which
are expected and desired will not be attained. The scope of universal peace must
be such that all the communities and religions may find their highest wish
realized in it. The teachings of Bahá’u’lláh are such that all the
communities of the world, whether religious, political or ethical, ancient or
modern, find in them the expression of their highest wish.
For example, the people of religions find, in the teachings
of Bahá’u’lláh, the establishment of Universal Religiona religion that
perfectly conforms with present conditions, which in reality effects the
immediate cure of the incurable disease, which relieves every pain, and bestows
the infallible antidote for every deadly poison. For if we wish to arrange and
organize the world of mankind in accordance with the present religious
imitations and thereby to establish the felicity of the world of mankind, it is
impossible and impracticablefor example, the enforcement of the laws of the
Torah and also of the other religions in accordance with present imitations. But
the essential basis of all the Divine Religions which pertains to the virtues of
the world of mankind and is the foundation of the welfare of the world of man,
is found in the teachings of Bahá’u’lláh in the most perfect presentation.
Similarly, with regard to the peoples who clamour for
freedom: the moderate freedom which guarantees the welfare of the world of
mankind and maintains and preserves the universal relationships, is found in its
fullest power and extension in the teachings of Bahá’u’lláh.
So with regard to political parties: that which is the
greatest policy directing the world of mankind, nay, rather, the Divine policy,
is found in the teachings of Bahá’u’lláh.
Likewise with regard to the party of “equality” which
seeks the solution of the economic problems: until now all proposed solutions
have proved impracticable except the economic proposals in the teachings of Bahá’u’lláh
which are practicable and cause no distress to society.
So with the other parties: when ye look deeply into this
matter, ye will discover that the highest aims of those parties are found in the
teachings of Bahá’u’lláh. These teachings constitute the all-inclusive
power among all men and are practicable. But there are some teachings of the
past, such as those of the Torah, which cannot be carried out at the present
day. It is the same with the other religions and the tenets of the various sects
and the different parties.
For example, the question of universal peace, about which Bahá’u’lláh
says that the Supreme Tribunal must be established: although the League of
Nations has been brought into existence, yet it is incapable of establishing
universal peace. But the Supreme Tribunal which Bahá’u’lláh has described
will fulfil this sacred task with the utmost might and power. And His plan is
this: that the national assemblies of each country and nationthat is to say
parliamentsshould elect two or three persons who are the choicest of that
nation, and are well informed concerning international laws and the relations
between governments and aware of the essential needs of the world of humanity in
this day. The number of these representatives should be in proportion to the
number of inhabitants of that country. The election of these souls who are
chosen by the national assembly, that is, the parliament, must be confirmed by
the upper house, the congress and the cabinet and also by the president or
monarch so these persons may be the elected ones of all the nation and the
government. The Supreme Tribunal will be composed of these people and all
mankind will thus have a share therein, for every one of these delegates is
fully representative of his nation. When the Supreme Tribunal gives a ruling on
any international question, either unanimously or by majority rule, there will
no longer be any pretext for the plaintiff or ground of objection for the
defendant. In case any of the governments or nations, in the execution of the
irrefutable decision of the Supreme Tribunal, be negligent or dilatory, the rest
of the nations will rise up against it, because all the governments and nations
of the world are the supporters of this Supreme Tribunal. Consider what a firm
foundation this is! But by a limited and restricted League the purpose will not
be realized as it ought and should. This is the truth about the situation, which
has been stated.[1]
Consider how powerful are the teachings of Bahá’u’lláh.
At a time when He was in the prison of ’Akká and was under the restrictions
and threats of two bloodthirsty kings, His teachings, notwithstanding this fact,
spread with all power in Persia and other countries. Should any teaching, or any
principle, or any community fall under the threat of a powerful and bloodthirsty
monarch, it would be annihilated within a short space of time. At present and
for fifty years the Bahá’ís in Persia and most regions have been under
severe restrictions and the threat of sword and spear. Thousands of souls have
given their lives in the arena of sacrifice and have fallen as victims under the
swords of oppression and cruelty. Thousands of esteemed families have been
uprooted and destroyed. Thousands of children have been made fatherless.
Thousands of fathers have been bereft of their sons. Thousands of mothers have
wept and lamented for their boys who have been beheaded. All this oppression and
cruelty, rapacity and bloodthirstiness did not hinder or prevent the spread of
the teachings of Bahá’u’lláh. They spread more and more every day, and
their power and might became more evident.
It may be that some foolish person among the Persians will
affix his name to the contents of the Tablets of Bahá’u’lláh or to the
explanations given in the letters of ’Abdu’l-Bahá’ and send it to that
esteemed Assembly. Ye must be aware of this fact, for any Persian who seeks fame
or has some other intention will take the entire contents of the Tablets of Bahá’u’lláh
and publish them in his own name or in that of his community, just as happened
at the Universal Races Congress in London before the war. A Persian took the
substance of the Epistles of Bahá’u’lláh, entered that Congress, gave them
forth in his own name and published them, whereas the wording was exactly that
of Bahá’u’lláh. Some such souls have gone to Europe and have caused
confusion in the minds of the people of Europe and have disturbed the thoughts
of some Orientalists. Ye must bear this fact in mind, for not a word of these
teachings was heard in Persia before the appearance of Bahá’u’lláh.
Investigate this matter so that it may become to you evident and manifest. Some
souls are like parrots. They learn any note which they may hear, and sing it,
but they themselves are unaware of what they utter. There is a sect in Persia at
present made up of a few souls who are called Bábís, who claim to be followers
of the Báb, whereas they are utterly unaware of Him. They have some secret
teachings which are entirely opposed to the teachings of Bahá’u’lláh and
in Persia people know this. But when these souls come to Europe, they conceal
their own teachings and utter those of Bahá’u’lláh, for they know that the
teachings of Bahá’u’lláh are powerful and they therefore declare publicly
those teachings of Bahá’u’lláh in their own name. As to their secret
teachings, they say that they are taken from the Bayán and the Bayán is from
the Báb. When ye obtain the translation of the Bayán, which has been
translated in Persia, ye will discover the truth that the teachings of Bahá’u’lláh
are utterly opposed to the teachings of this sect. Beware lest ye disregard this
fact. Should ye desire to investigate the matter further, enquire from Persia.
In fine, when travelling and journeying throughout the world,
wherever one finds construction, it is the result of fellowship and love, while
everything that is in ruin shows the effect of enmity and hatred.
Notwithstanding this, the world of humanity has not become aware and has not
awakened from the sleep of heedlessness. Again it engages in differences, in
disputes and wrangling, that it may set up ranks of war and may run to and fro
in the arena of battle and strife.
So is it with regard to the universe and its corruption,
existence and non-existence. Every contingent being is made up of different and
numerous elements and the existence of everything is a result of composition.
That is to say, when between simple elements a composition takes place, a being
arises; the creation of beings comes about in this way. And when that
composition is upset, it is followed by decomposition, the elements
disintegrate, and that being becomes annihilated. That is to say, the
annihilation of everything consists in the decomposition and the separation of
elements. Therefore, every composition among the elements is the cause of life,
while dissociation and separation are the cause of death. In short, attraction
and harmony of things are the cause of the production of fruits and useful
results, while repulsion and inharmony of things are the cause of disturbance
and annihilation. From harmony and attraction, all living contingent beings,
such as plant, animal and man, are realized, and from inharmony and repulsion
decay sets in and annihilation becomes manifest. Therefore, whatever is the
cause of harmony, attraction and union among men is the life of the world of
humanity, and whatever is the cause of difference, of repulsion and of
separation is the cause of the death of mankind. And when ye pass by a garden
wherein vegetable beds and plants, flowers and fragrant herbs are all combined
so as to form a harmonious whole, this is an evidence that this plantation and
this rose garden have been cultivated and arranged by the care of a perfect
gardener, while when ye see a garden in disorder, lacking arrangement and
confused, this indicates that it has been deprived of the care of a skilful
gardener, nay, rather, it is nothing but a mass of weeds. It has therefore been
made evident that fellowship and harmony are indicative of training by the real
Educator, while separation and dispersion prove wildness and deprivation of
training.
Should anyone object that, since the communities and nations
and races and peoples of the world have different formalities, customs, tastes,
temperaments, morals, varied thoughts, minds and opinions, it is therefore
impossible for ideal unity to be made manifest and complete union among men to
be realized, we say that differences are of two kinds: One leads to destruction,
and that is like the difference between warring peoples and competing nations
who destroy one another, uproot each other’s families, do away with rest and
comfort and engage in bloodshed and rapacity. That is blameworthy. But the other
difference consists in variation. This is perfection itself and the cause of the
appearance of Divine bounty. Consider the flowers of the rose garden. Although
they are of different kinds, various colours and diverse forms and appearances,
yet as they drink from one water, are swayed by one breeze and grow by the
warmth and light of one sun, this variation and this difference cause each to
enhance the beauty and splendour of the others. The differences in manners, in
customs, in habits, in thoughts, opinions and in temperaments are the cause of
the adornment of the world of mankind. This is praiseworthy. Likewise this
difference and this variation, like the difference and variation of the parts
and members of the human body, are the cause of the appearance of beauty and
perfection. As these different parts and members are under the control of the
dominant spirit, and the spirit permeates all the organs and members, and rules
all the arteries and veins, this difference and this variation strengthen love
and harmony and this multiplicity is the greatest aid to unity. If in a garden
the flowers and fragrant herbs, the blossoms and fruits, the leaves, branches
and trees are of one kind, of one form, of one colour and of one arrangement,
there is no beauty or sweetness; but when there is variety, each will contribute
to the beauty and charm of the others and will make an admirable garden, and
will appear in the utmost loveliness, freshness and sweetness. Likewise, when
difference and variety of thoughts, forms, opinions, characters and morals of
the world of mankind come under the control of one Supreme Power, and the
influence of the Word of the one true God, they will appear and be displayed in
the most perfect glory, beauty, exaltation and perfection. Today nothing but the
power of the Word of God which encompasses the realities of things can bring the
thoughts, the minds, the hearts and the spirits under the shade of one Tree. He
is the Potent in all things, the Vivifier of souls, the Preserver and the
Controller of the world of mankind. Praise be to God, in this day the light of
the Word of God has shone forth upon all regions, and from all sects,
communities, nations, tribes, peoples, religions and denominations, souls have
gathered under the shadow of the Word of Oneness and have in the most intimate
fellowship united and harmonized!
Some time ago, during the war, a letter was written regarding
the teachings of Bahá’u’lláh which may appropriately be appended to this
epistle.
O peoples of the world![2]
The Sun of Truth hath risen to illumine the whole earth, and to spiritualize the
community of man. Laudable are the results and the fruits thereof, abundant the
holy evidences deriving from this grace. This is mercy unalloyed and purest
bounty; it is light for the world and all its peoples; it is harmony and
fellowship, and love and solidarity; indeed it is compassion and unity, and the
end of foreignness; it is the being at one, in complete dignity and freedom,
with all on earth.
The Blessed Beauty saith: ‘Ye are all the fruits of one
tree, the leaves of one branch.’ Thus hath He likened this world of being to a
single tree, and all its peoples to the leaves thereof, and the blossoms and
fruits. It is needful for the bough to blossom, and leaf and fruit to flourish,
and upon the interconnection of all parts of the world-tree, dependeth the
flourishing of leaf and blossom, and the sweetness of the fruit.
For this reason must all human beings powerfully sustain one
another and seek for everlasting life; and for this reason must the lovers of
God in this contingent world become the mercies and the blessings sent forth by
that clement King of the seen and unseen realms. Let them purify their sight and
behold all humankind as leaves and blossoms and fruits of the tree of being. Let
them at all times concern themselves with doing a kindly thing for one of their
fellows, offering to someone love, consideration, thoughtful help. Let them see
no one as their enemy, or as wishing them ill, but think of all humankind as
their friends; regarding the alien as an intimate, the stranger as a companion,
staying free of prejudice, drawing no lines.
In this day, the one favoured at the Threshold of the Lord is
he who handeth round the cup of faithfulness; who bestoweth, even upon his
enemies, the jewel of bounty, and lendeth, even to his fallen oppressor, a
helping hand; it is he who will, even to the fiercest of his foes, be a loving
friend. These are the Teachings of the Blessed Beauty, these the counsels of the
Most Great Name.
O ye dear friends! The world is at war and the human race is
in travail and mortal combat. The dark night of hate hath taken over, and the
light of good faith is blotted out. The peoples and kindreds of the earth have
sharpened their claws, and are hurling themselves one against the other. It is
the very foundation of the human race that is being destroyed. It is thousands
of households that are vagrant and dispossessed, and every year seeth thousands
upon thousands of human beings weltering in their life-blood on dusty
battlefields. The tents of life and joy are down. The generals practise their
generalship, boasting of the blood they shed, competing one with the next in
inciting to violence. ‘With this sword,’ saith one of them, ‘I beheaded a
people!’ And another: ‘I toppled a nation to the ground!’ And yet another:
‘I brought a government down!’ On such things do men pride themselves, in
such do they glory! Love--righteousness--these are everywhere censured, while
despised are harmony, and devotion to the truth.
The Faith of the Blessed Beauty is summoning mankind to
safety and love, to amity and peace; it hath raised up its tabernacle on the
heights of the earth, and directeth its call to all nations. Wherefore, O ye who
are God’s lovers, know ye the value of this precious Faith, obey its
teachings, walk in this road that is drawn straight, and show ye this way to the
people. Lift up your voices and sing out the song of the Kingdom. Spread far and
wide the precepts and counsels of the loving Lord, so that this world will
change into another world, and this darksome earth will be flooded with light,
and the dead body of mankind will arise and live; so that every soul will ask
for immortality, through the holy breaths of God.
Soon will your swiftly-passing days be over, and the fame and
riches, the comforts, the joys provided by this rubbish-heap, the world, will be
gone without a trace. Summon ye, then, the people to God, and invite humanity to
follow the example of the Company on high. Be ye loving fathers to the orphan,
and a refuge to the helpless, and a treasury for the poor, and a cure for the
ailing. Be ye the helpers of every victim of oppression, the patrons of the
disadvantaged. Think ye at all times of rendering some service to every member
of the human race. Pay ye no heed to aversion and rejection, to disdain,
hostility, injustice: act ye in the opposite way. Be ye sincerely kind, not in
appearance only. Let each one of God’s loved ones centre his attention on
this: to be the Lord’s mercy to man; to be the Lord’s grace. Let him do some
good to every person whose path he crosseth, and be of some benefit to him. Let
him improve the character of each and all, and reorient the minds of men. In
this way, the light of divine guidance will shine forth, and the blessings of
God will cradle all mankind: for love is light, no matter in what abode it
dwelleth; and hate is darkness, no matter where it may make its nest. O friends
of God! That the hidden Mystery may stand revealed, and the secret essence of
all things may be disclosed, strive ye to banish that darkness for ever and
ever.
Notes
[1]
The foregoing paragraphs are published in Selections from the Writings of ’Abdu’l-Bahá’,
sec. CCXXVII (BWC Note).
[2]
This appended section is published in Selections from the Writings
of’Abdu’l-Bahá’, sec. I (BWC Note).
Lawh-i-Hague
TABLET TO THE HAGUE
A letter written by ‘Abdu’l-Bahá’ to the Central Organization for a
Durable Peace, The Hague, December 17th, 1919[1]
Trans. Anonymous
O ye esteemed ones who are pioneers among the
well-wishers of the world of humanity!
The letters which ye sent during the war were not
received, but a letter dated February 11th, 1916, has
just come to hand, and immediately an answer is being written. Your intention
deserves a thousand praises, because you are serving the world of humanity, and
this is conducive to the happiness and welfare of all. This recent war has
proved to the world and the people that war is destruction while universal peace
is construction; war is death while peace is life; war is rapacity and
bloodthirstiness while peace is beneficence and humaneness; war is an
appurtenance of the world of nature while peace is of the foundation of the
religion of God; war is darkness upon darkness while peace is heavenly light;
war is the destroyer of the edifice of mankind while peace is the everlasting
life of the world of humanity; war is like a devouring wolf while peace is like
the angels of heaven; war is the struggle for existence while peace is mutual
aid and co-operation among the peoples of the world and the cause of the
good-pleasure of the True One in the heavenly realm.
There is not one soul whose conscience does not testify
that in this day there is no more important matter in the world than that of
universal peace. Every just one bears witness to this and adores that esteemed
Assembly because its aim is that this darkness may be changed into light, this
bloodthirstiness into kindness, this torment into bliss, this hardship into ease
and this enmity and hatred into fellowship and love. Therefore, the effort of
those esteemed souls is worthy of praise and commendation.
But the wise souls who are aware of the essential
relationships emanating from the realities of things consider that one single
matter cannot, by itself, influence the human reality as it ought and should,
for until the minds of men become united, no important matter can be
accomplished. At present universal peace is a matter of great importance, but
unity of conscience is essential, so that the foundation of this matter may
become secure, its establishment firm and its edifice strong.
Therefore Bahá’u’lláh, fifty years ago, expounded
this question of universal peace at a time when He was confined in the fortress
of ‘Ákká and was wronged and imprisoned. He wrote about this important
matter of universal peace to all the great sovereigns of the world, and
established it among His friends in the orient. The horizon of the east was in
utter darkness, nations displayed the utmost hatred and enmity towards each
other, religions thirsted for each other's blood, and it was darkness upon
darkness. At such a time Bahá’u’lláh shone forth like the sun from the
horizon of the east and illumined Persia with the lights of these teachings.
Among His teachings was the declaration of universal
peace. People of different nations, religions and sects who followed Him came
together to such an extent that remarkable gatherings were instituted consisting
of the various nations and religions of the east. Every soul who entered these
gatherings saw but one nation, one teaching, one pathway, one order, for the
teachings of Bahá’u’lláh were not limited to the establishment of
universal peace. They embraced many teachings which supplemented and supported
that of universal peace.
Among these teachings was the independent investigation
of reality so that the world of humanity may be saved from the darkness of
imitation and attain to the truth; may tear off and cast away this ragged and
outgrown garment of a thousand years ago and may put on the robe woven in the
utmost purity and holiness in the loom of reality. As reality is one and cannot
admit of multiplicity, therefore different opinions must ultimately become fused
into one.
And among the teachings of Bahá’u’lláh is the
oneness of the world of humanity; that all human beings are the sheep of God and
He is the kind Shepherd. This Shepherd is kind to all the sheep, because He
created them all, trained them, provided for them and protected them. There is
no doubt that the Shepherd is kind to all the sheep and should there be among
these sheep ignorant ones, they must be educated; if there be children, they
must be trained until they reach maturity; if there be sick ones, they must be
cured. There must be no hatred and enmity, for as by a kind physician these
ignorant, sick ones should be treated.
And among the teachings of Bahá’u’lláh is that
religion must be the cause of fellowship and love. If it becomes the cause of
estrangement then it is not needed, for religion is like a remedy; if it
aggravates the disease then it becomes unnecessary.
And among the teachings of Bahá’u’lláh is that
religion must be in conformity with science and reason, so that it may influence
the hearts of men. The foundation must be solid and must not consist of
imitations.
And among the teachings of Bahá’u’lláh is that
religious, racial, political, economic and patriotic prejudices destroy the
edifice of humanity. As long as these prejudices prevail, the world of humanity
will not have rest. For a period of 6,000 years history informs us about the
world of humanity. During these 6,000 years the world of humanity has not been
free from war, strife, murder and bloodthirstiness. In every period war has been
waged in one country or another and that war was due to either religious
prejudice, racial prejudice, political prejudice or patriotic prejudice. It has
therefore been ascertained and proved that all prejudices are destructive of the
human edifice. As long as these prejudices persist, the struggle for existence
must remain dominant, and bloodthirstiness and rapacity continue. Therefore,
even as was the case in the past, the world of humanity cannot be saved from the
darkness of nature and cannot attain illumination except through the abandonment
of prejudices and the acquisition of the morals of the Kingdom.
If this prejudice and enmity are on account of religion
consider that religion should be the cause of fellowship, otherwise it is
fruitless. And if this prejudice be the prejudice of nationality consider that
all mankind are of one nation; all have sprung from the tree of Adam, and Adam
is the root of the tree. That tree is one and all these nations are like
branches, while the individuals of humanity are like leaves, blossoms and fruits
thereof. Then the establishment of various nations and the consequent shedding
of blood and destruction of the edifice of humanity result from human ignorance
and selfish motives.
As to the patriotic prejudice, this is also due to
absolute ignorance, for the surface of the earth is one native land. Every one
can live in any spot on the terrestrial globe. Therefore all the world is man's
birthplace. These boundaries and outlets have been devised by man. In the
creation, such boundaries and outlets were not assigned. Europe is one
continent, Asia is one continent, Africa is one continent, Australia is one
continent, but some of the souls, from personal motives and selfish interests,
have divided each one of these continents and considered a certain part as their
own country. God has set up no frontier between France and Germany; they are
continuous. Yea, in the first centuries, selfish souls, for the promotion of
their own interests, have assigned boundaries and outlets and have, day by day,
attached more importance to these, until this led to intense enmity, bloodshed
and rapacity in subsequent centuries. In the same way this will continue
indefinitely, and if this conception of patriotism remains limited within a
certain circle, it will be the primary cause of the world's destruction. No wise
and just person will acknowledge these imaginary distinctions. Every limited
area which we call our native country we regard as our motherland, whereas the
terrestrial globe is the motherland of all, and not any restricted area. In
short, for a few days we live on this earth and eventually we are buried in it,
it is our eternal tomb. Is it worth while that we should engage in bloodshed and
tear one another to pieces for this eternal tomb? Nay, far from it, neither is
God pleased with such conduct nor would any sane man approve of it.
Consider! The blessed animals engage in no patriotic
quarrels. They are in the utmost fellowship with one another and live together
in harmony. For example, if a dove from the east and a dove from the west, a
dove from the north and a dove from the south chance to arrive, at the same
time, in one spot, they immediately associate in harmony. So is it with all the
blessed animals and birds. But the ferocious animals, as soon as they meet,
attack and fight with each other, tear each other to pieces and it is impossible
for them to live peaceably together in one spot. They are all unsociable and
fierce, savage and combative fighters.
Regarding the economic prejudice, it is apparent that
whenever the ties between nations become strengthened and the exchange of
commodities accelerated, and any economic principle is established in one
country, it will ultimately affect the other countries and universal benefits
will result. Then why this prejudice?
As to the political prejudice, the policy of God must
be followed and it is indisputable that the policy of God is greater than human
policy. We must follow the Divine policy and that applies alike to all
individuals. He treats all individuals alike: no distinction is made, and that
is the foundation of the Divine Religions.
And among the teachings of Bahá’u’lláh is the
origination of one language that may be spread universally among the people.
This teaching was revealed from the pen of Bahá’u’lláh in order that this
universal language may eliminate misunderstandings from among mankind.
And among the teachings of Bahá’u’lláh is the
equality of women and men. The world of humanity has two wings-- one is women
and the other men. Not until both wings are equally developed can the bird fly.
Should one wing remain weak, flight is impossible. Not until the world of women
becomes equal to the world of men in the acquisition of virtues and perfections,
can success and prosperity be attained as they ought to be.
And among the teachings of Bahá’u’lláh is
voluntary sharing of one's property with others among mankind. This voluntary
sharing is greater than equality, and consists in this, that man should not
prefer himself to others, but rather should sacrifice his life and property for
others. But this should not be introduced by coercion so that it becomes a law
and man is compelled to follow it. Nay, rather, man should voluntarily and of
his own choice sacrifice his property and life for others, and spend willingly
for the poor, just as is done in Persia among the Bahá’ís.
And among the teachings of Bahá’u’lláh is man's
freedom, that through the ideal Power he should be free and emancipated from the
captivity of the world of nature; for as long as man is captive to nature he is
a ferocious animal, as the struggle for existence is one of the exigencies of
the world of nature. This matter of the struggle for existence is the
fountain-head of all calamities and is the supreme affliction.
And among the teachings of Bahá’u’lláh is that
religion is a mighty bulwark. If the edifice of religion shakes and totters,
commotion and chaos will ensue and the order of things will be utterly upset,
for in the world of mankind there are two safeguards that protect man from
wrongdoing. One is the law which punishes the criminal; but the law prevents
only the manifest crime and not the concealed sin; whereas the ideal safeguard,
namely, the religion of God, prevents both the manifest and the concealed crime,
trains man, educates morals, compels the adoption of virtues and is the
all-inclusive power which guarantees the felicity of the world of mankind. But
by religion is meant that which is ascertained by investigation and not that
which is based on mere imitation, the foundations of Divine Religions and not
human imitations.
And among the teachings of Bahá’u’lláh is that
although material civilization is one of the means for the progress of the world
of mankind, yet until it becomes combined with Divine civilization, the desired
result, which is the felicity of mankind, will not be attained. Consider! These
battleships that reduce a city to ruins within the space of an hour are the
result of material civilization; likewise the Krupp guns, the Mauser rifles,
dynamite, submarines, torpedo boats, armed aircraft and bombers--all these
weapons of war are the malignant fruits of material civilization. Had material
civilization been combined with Divine civilization, these fiery weapons would
never have been invented. Nay, rather, human energy would have been wholly
devoted to useful inventions and would have been concentrated on praiseworthy
discoveries. Material civilization is like a lamp-glass. Divine civilization is
the lamp itself and the glass without the light is dark. Material civilization
is like the body. No matter how infinitely graceful, elegant and beautiful it
may be, it is dead. Divine civilization is like the spirit, and the body gets
its life from the spirit, otherwise it becomes a corpse. It has thus been made
evident that the world of mankind is in need of the breaths of the Holy Spirit.
Without the spirit the world of mankind is lifeless, and without this light the
world of mankind is in utter darkness. For the world of nature is an animal
world.
Until man is born again from the world of nature, that
is to say, becomes detached from the world of nature, he is essentially an
animal, and it is the teachings of God which convert this animal into a human
soul.
And among the teachings of Bahá’u’lláh is the
promotion of education. Every child must be instructed in sciences as much as is
necessary. If the parents are able to provide the expenses of this education, it
is well, otherwise the community must provide the means for the teaching of that
child.
And among the teachings of Bahá’u’lláh are
justice and right. Until these are realized on the plane of existence, all
things shall be in disorder and remain imperfect. The world of mankind is a
world of oppression and cruelty, and a realm of aggression and error.
In fine, such teachings are numerous. These manifold
principles, which constitute the greatest basis for the felicity of mankind and
are of the bounties of the Merciful, must be added to the matter of universal
peace and combined with it, so that results may accrue. Otherwise the
realization of universal peace by itself in the world of mankind is difficult.
As the teachings of Bahá’u’lláh are combined with universal peace, they
are like a table provided with every kind of fresh and delicious food. Every
soul can find, at that table of infinite bounty, that which he desires. If the
question is restricted to universal peace alone, the remarkable results which
are expected and desired will not be attained. The scope of universal peace must
be such that all the communities and religions may find their highest wish
realized in it. The teachings of Bahá’u’lláh are such that all the
communities of the world, whether religious, political or ethical, ancient or
modern, find in them the expression of their highest wish.
For example, the people of religions find, in the
teachings of Bahá’u’lláh, the establishment of Universal Religion--a
religion that perfectly conforms with present conditions, which in reality
effects the immediate cure of the incurable disease, which relieves every pain,
and bestows the infallible antidote for every deadly poison. For if we wish to
arrange and organize the world of mankind in accordance with the present
religious imitations and thereby to establish the felicity of the world of
mankind, it is impossible and impracticable --for example, the enforcement of
the laws of the Torah and also of the other religions in accordance with present
imitations. But the essential basis of all the Divine Religions which pertains
to the virtues of the world of mankind and is the foundation of the welfare of
the world of man, is found in the teachings of Bahá’u’lláh in the most
perfect presentation.
Similarly, with regard to the peoples who clamour for
freedom: the moderate freedom which guarantees the welfare of the world of
mankind and maintains and preserves the universal relationships, is found in its
fullest power and extension in the teachings of Bahá’u’lláh.
So with regard to political parties: that which is the
greatest policy directing the world of mankind, nay, rather, the Divine policy,
is found in the teachings of Bahá’u’lláh.
Likewise with regard to the party of `equality' which
seeks the solution of the economic problems: until now all proposed solutions
have proved impracticable except the economic proposals in the teachings of Bahá’u’lláh
which are practicable and cause no distress to society.
So with the other parties: when ye look deeply into
this matter, ye will discover that the highest aims of those parties are found
in the teachings of Bahá’u’lláh. These teachings constitute the
all-inclusive power among all men and are practicable. But there are some
teachings of the past, such as those of the Torah, which cannot be carried out
at the present day. It is the same with the other religions and the tenets of
the various sects and the different parties.
For example, the question of universal peace, about
which Bahá’u’lláh says that the Supreme Tribunal must be established:
although the League of Nations has been brought into existence, yet it is
incapable of establishing universal peace. But the Supreme Tribunal which Bahá’u’lláh
has described will fulfil this sacred task with the utmost might and power. And
His plan is this: that the national assemblies of each country and nation--that
is to say parliaments--should elect two or three persons who are the choicest
men of that nation, and are well informed concerning international laws and the
relations between governments and aware of the essential needs of the world of
humanity in this day. The number of these representatives should be in
proportion to the number of inhabitants of that country. The election of these
souls who are chosen by the national assembly, that is, the parliament, must be
confirmed by the upper house, the congress and the cabinet and also by the
president or monarch so these persons may be the elected ones of all the nation
and the government. From among these people the members of the Supreme Tribunal
will be elected, and all mankind will thus have a share therein, for every one
of these delegates is fully representative of his nation. When the Supreme
Tribunal gives a ruling on any international question, either unanimously or by
majority rule, there will no longer be any pretext for the plaintiff or ground
of objection for the defendant. In case any of the governments or nations, in
the execution of the irrefutable decision of the Supreme Tribunal, be negligent
or dilatory, the rest of the nations will rise up against it, because all the
governments and nations of the world are the supporters of this Supreme
Tribunal. Consider what a firm foundation this is! But by a limited and
restricted League the purpose will not be realized as it ought and should. This
is the truth about the situation, which has been stated.[2]
Consider how powerful are the teachings of His
Holiness Bahá’u’lláh. At a time when His Holiness was in the prison of
‘Akká and was under the restrictions and threats of two bloodthirsty kings.
Notwithstanding this fact, His teachings spread with all power in Persia and
other countries. Should any teaching, or any principle, or any community fall
under the threat of a powerful and bloodthirsty monarch, it will be annihilated
within a short space of time. At present for fifty years the Bahá’ís in
Persia and most regions have been under severe restrictions and the threat of
sword and spear. Thousands of souls have given their lives in the arena of
sacrifice and have fallen as victims under the swords of oppression and cruelty.
Thousands of esteemed families have been uprooted and destroyed. Thousands of
children have been made fatherless. Thousands of fathers have been bereft of
their sons. Thousands of mothers have wept and lamented for their boys who have
been beheaded. All this oppression and cruelty, rapacity and bloodthirstiness
did not hinder or prevent the spread of the teachings of Bahá’u’lláh. They
spread more and more every day, and their power and might became more evident.
It may be that some foolish person among the
Persians will affix his name to the contents of the Tablets of His Holiness Bahá’u’lláh
or to the explanations given in the letters (Tablets) of ‘Abdu’l-Bahá‘
and send it to that esteemed Assembly. Ye must be aware of this fact, for any
Persian who seeks fame or has some other intention will take the entire contents
of the Tablets of His Holiness Bahá’u’lláh and publish them in his own
name or in that of his community, just as happened at the Universal Races
Congress in London before the war. A Persian took the substance of the Epistles
of His Holiness Bahá’u’lláh, entered that Congress, gave them forth in his
own name and published them, whereas the wording was exactly that of His
Holiness Bahá’u’lláh. Some such souls have gone to Europe and have caused
confusion in the minds of the people of Europe and have disturbed the thoughts
of some Orientalists. Ye must bear this fact in mind, for not a word of these
teachings was heard in Persia before the appearance of Bahá’u’lláh.
Investigate this matter so that it may become to you evident and manifest. Some
souls are like parrots. They learn any note which they may hear, and sing it,
but they themselves are unaware of what they utter. There is a sect in Persia at
present made up of a few souls who are called Bábís, who claim to be the
followers of His Holiness the Báb, whereas they are utterly unaware of His
Holiness. They have some secret teachings which are entirely opposed to the
teachings of Bahá’u’lláh and in Persia people know this. But when these
souls come to Europe, they conceal their own teachings and utter those of His
Holiness Bahá’u’lláh, for they know that the teachings of His Holiness Bahá’u’lláh
are powerful and they therefore declare publicly those teachings of Bahá’u’lláh
in their own name. As to their secret teachings, they say that they are taken
from the Book of Bayán, and the Book of Bayán is from His Holiness the Báb.
When ye get hold of the translation of the Book of Bayán, which has been
translated in Persia, ye will discover the truth that the teachings of Bahá’u’lláh
are utterly opposed to the teachings of this sect. Beware lest ye disregard this
fact. Should ye desire to investigate the matter further, inquire from Persia.
In fine, when travelling and journeying
throughout the world, wherever one finds construction, it is the result of
fellowship and love, while everything that is in ruin shows the effect of enmity
and hatred. Notwithstanding this, the world of humanity has not become aware and
has not awakened from the sleep of heedlessness. Again it engages in
differences, in disputes and wrangling, that it may set up ranks of war and may
run to and fro in the arena of battle and strife.
So is it with regard to the universe and its
corruption, existence and non-existence. Every contingent being is made up of
different and numerous elements and the existence of everything is a result of
composition. That is to say, when between simple elements a composition takes
place a being arises; the creation of beings come about in this way. And when
that composition is upset, it is followed by decomposition, the elements
disintegrate, and that being becomes annihilated. That is to say, the
annihilation of everything consists in the decomposition and the separation of
elements. Therefore every union and colour of leaves, of flowers and of fruits,
each will contribute to the beauty and charm of the others and will make an
admirable garden, and will appear in the utmost loveliness, freshness and
sweetness. Likewise, when difference and variety of thoughts, forms, opinions,
characters and morals of the world of mankind come under the control of one
Supreme Power, that influence of composition among the elements is the cause of
life, while dissociation and separation is the cause of death. In short,
attraction and harmony of things are the cause of the production of fruits and
useful results, while repulsion and in harmony of things are the cause of
disturbance and annihilation. From harmony and attraction, all living contingent
beings, such as plant, animal and man, are realized, and from in harmony and
repulsion decay sets in and annihilation becomes manifest. Therefore whatever is
the cause of harmony, attraction and union among men is the life of the world of
humanity, and whatever is the cause of difference, of repulsion and of
separation is the cause of the death of mankind. And when you pass by a garden
wherein vegetable beds and plants, flowers and fragrant herbs are all combined
so as to form a harmonious whole, this is an evidence that this plantation and
this rose garden have been cultivated and arranged by the care of a perfect
gardener, while when you see a garden in disorder, lacking arrangement and
confused, this indicates that it has been deprived of the care of a skilful
gardener, nay, rather it is nothing but a mass of weeds. It has therefore been
made evident that fellowship and harmony are indicative of the training by the
real Educator, while separation and dispersion prove wildness and deprivation of
Divine training.
Should any one object that, since the communities
and nations and races and peoples of the world have different formalities,
customs, tastes, temperaments, morals, varied thoughts, minds and opinions, it
is therefore impossible for ideal unity to be made manifest and complete union
among men to be realized, we say that differences are of two kinds: One leads to
destruction, and that is like the difference between warring peoples and
competing nations who destroy one another, uproot each other's families, do away
with rest and comfort and engage in bloodshed and rapacity. That is blameworthy.
But the other difference consists in variation. This is perfection itself and
the cause of the appearance of Divine bounty. Consider the flowers of the rose
garden. Although they are of different kinds, various colours and diverse forms
and appearances, yet as they drink from one water, are swayed by one breeze and
grow by the warmth and light of one sun, this variation and this difference
cause each to enhance the beauty and splendour of the others. The differences in
manners, in customs, in habits, in thoughts, opinions and in temperaments is the
cause of the adornment of the world of mankind. This is praiseworthy. Likewise
this difference and this variation, like the difference and variation of the
parts and members of the human body, are the cause of the appearance of beauty
and perfection. As these different parts and members are under the control of
the dominant spirit, and the spirit permeates all the organs and members, and
rules all the arteries and veins, this difference and this variation strengthen
love and harmony and this multiplicity is the greatest aid to unity. If in a
garden the flowers and fragrant herbs, the blossoms and fruits, the leaves,
branches and trees are of one kind, of one form, of one colour and one
arrangement, there is no beauty or sweetness, but when there is variety in the
world of oneness, they will appear and be displayed in the most perfect glory,
beauty, exaltation and perfection. Today nothing but the power of the Word of
God which encompasses the realities of things can bring the thoughts, the minds,
the hearts and the spirits under the shade of one Tree. He is the potent in all
things, the vivifier of souls, the preserver and the controller of the world of
mankind. Praise be to God, in this day the light of the Word of God has shone
forth upon all regions, and from all sects, communities, nations, tribes,
peoples, religions and denominations, souls have gathered under the shadow of
the Word of Oneness and have in the most intimate fellowship united and
harmonized!
Notes
[1]
This Tablet was written in response to a letter sent to ‘Abdu’l-Bahá’ by
the Executive Committee for a Durable Peace. In God Passes By, p. 308,
Shoghi Effendi refers to this Tablet as of "far reaching importance"
and states that it was "dispatched to...The Hague by the hands of a special
delegation." The translation in Selections from the Writings of ‘Abdu’l-Bahá‘,
pp. 296-307, (Section 227) is incomplete. What follows is the full translation
of the Tablet. (MF's note)
[2]
The translation in Selections from the Writings of ‘Abdu’l-Bahá‘
breaks off here. The translation from The Bahá'í Revelation, pp.
208-19, continues from here to the end. (MF's note)
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