o 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 Baha'u'llah is the origination of one language
that may be spread universally among the people. This teaching was
revealed from the pen of Baha'u'llah in order that this universal language
may eliminate misunderstandings from among mankind.

And among the teachings of Baha'u'llah 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 Baha'u'llah 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 Baha'is.

And among the teachings of Baha'u'llah 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 Baha'u'llah 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