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Consider this: do you love anyone enough to give your life for them?
Most of us would answer yes, and probably include our immediate family in that answer. I know I would readily give my life for my wife and children.
But what if—Abdu’l-Baha asked the entire congregation at the Brooklyn Unitarian Church on a Sunday morning in June of 1912—you felt so unified with all humanity that you would give your life for any one of them? Wouldn’t that follow the example of Christ, and the rest of God’s prophets?
Another unity is the spiritual unity which emanates from the breaths of the Holy Spirit. This is greater than the unity of mankind. Human unity or solidarity may be likened to the body, whereas unity from the breaths of the Holy Spirit is the spirit animating the body. This is a perfect unity. It creates such a condition in mankind that each one will make sacrifices for the other, and the utmost desire will be to forfeit life and all that pertains to it in behalf of another’s good. This is the unity which existed among the disciples of Jesus Christ and bound together the Prophets and holy Souls of the past. It is the unity which through the influence of the divine spirit is permeating the Baha’is so that each offers his life for the other and strives with all sincerity to attain his good pleasure. This is the unity which caused twenty thousand people in Persia to give their lives in love and devotion to it. It made the Bab the target of a thousand arrows and caused Baha’u’llah to suffer exile and imprisonment forty years. This unity is the very spirit of the body of the world. It is impossible for the body of the world to become quickened with life without its vivification. Jesus Christ—may my life be a sacrifice to Him!—promulgated this unity among mankind. Every soul who believed in Jesus Christ became revivified and resuscitated through this spirit, attained to the zenith of eternal glory, realized the everlasting life, experienced the second birth and rose to the acme of good fortune. – Abdu’l-Baha, The Promulgation of Universal Peace, pp. 191-192.
In the normal course of everyday life, we usually call people heroes when they give their lives for others. But who were the most heroic human beings? Certainly, they were the prophets of God—the manifestations and messengers who sacrificed everything to bring teachings of peace, love and unity to all of us. From a Baha’i perspective, each of those great heroic messengers represent one single reality—the dawning of the sun of truth in successive ages:
In the Word of God there is still another unity—the oneness of the Manifestations of God, Abraham, Moses, Jesus Christ, Muhammad, the Bab and Baha’u’llah. This is a unity divine, heavenly, radiant, merciful—the one reality appearing in its successive Manifestations. For instance, the sun is one and the same, but its points of dawning are various. During the summer season it rises from the northern point of the ecliptic; in winter it appears from the southern point of rising. Each month between, it appears from a certain zodiacal position. Although these dawning points are different, the sun is the same sun which has appeared from them all. The significance is the reality of Prophethood which is symbolized by the sun, and the holy Manifestations are the dawning places or zodiacal points. – Ibid.
As Abdu’l-Baha explained this Baha’i concept to the Unitarians, he described a ladder of unity, moving up from the various human unities, through the unity of the manifestations of God, to the divine unity:
There is also the divine unity or entity, which is sanctified above all concept of humanity. It cannot be comprehended nor conceived because it is infinite reality and cannot become finite. Human minds are incapable of surrounding that reality because all thoughts and conceptions of it are finite, intellectual creations and not the reality of Divine Being which alone knows itself. For example, if we form a conception of Divinity as a living, almighty, self-subsisting, eternal Being, this is only a concept apprehended by a human intellectual reality. It would not be the outward, visible reality, which is beyond the power of human mind to conceive or encompass. We ourselves have an external, visible entity; but even our concept of it is the product of our own brain and limited comprehension. The reality of Divinity is sanctified above this degree of knowing and realization. It has ever been hidden and secluded in its own holiness and sanctity above our comprehending. Although it transcends our realization, its lights, bestowals, traces and virtues have become manifest in the realities of the Prophets, even as the sun becomes resplendent in various mirrors. These holy realities are as reflectors, and the reality of Divinity is as the sun, which, although it is reflected from the mirrors, and its virtues and perfections become resplendent therein, does not stoop from its own station of majesty and glory and seek abode in the mirrors; it remains in its heaven of sanctity. At most it is this: that its lights become manifest and evident in its mirrors or manifestations. Therefore, its bounty proceeding from them is one bounty, but the recipients of that bounty are many. This is the unity of God; this is oneness—unity of Divinity, holy above ascent or descent, embodiment, comprehension or idealization—divine unity. The Prophets are its mirrors; its lights are revealed through Them; its virtues become resplendent in Them, but the Sun of Reality never descends from its own highest point and station. This is unity, oneness, sanctity; this is glorification whereby we praise and adore God. – Ibid., pp. 192-193.
True unity, then, encompasses everything we can see and everything we can’t. It includes all of the messengers and all of the messages. It speaks through those messengers in an everlasting, mystical voice. It embraces the reality of humanity and the reality of the Unseen Oneness we call God.