essive
civilization abound. I will give you a brief exposition of the fundamental
principles of Baha'u'llah's teachings in order that you may be informed of
the nature and significance of the Baha'i movement.

About sixty years ago the greatest enmity and strife existed among the
various peoples and religious denominations of Persia. Throughout the
world generally war and dissension prevailed. At this time Baha'u'llah
appeared in Persia and began devoting Himself to the uplift and education
of the people. He united divergent sects and creeds, removed religious,
racial, patriotic and political prejudices and established a strong bond
of unity and reconciliation among varying degrees and classes of mankind.
The enmity then existing among the people was so bitter and intense that
even ordinary association was out of the question. They would not meet and
consult with each other at all. Through the power of the teachings of
Baha'u'llah the most wonderful results were witnessed. He removed the
prejudices and hatred from human hearts and wrought such transformation in
their attitudes toward each other that today in Persia there is perfect
accord among hitherto bigoted religionists, varying sects and divergent
classes. This was not an easy accomplishment, for Baha'u'llah underwent
severe trials, great difficulties and violent persecution. He was
imprisoned, tortures were inflicted upon Him, and finally He was banished
from His native land. He bore every ordeal and infliction cheerfully. In
His successive exiles from country to country up to the time of His
ascension from this world, He was enabled to promulgate His teachings,
even from prison. Wherever His oppressors sent Him, He hoisted the
standard of the oneness of the world of humanity and promulgated the
principles of the unity of mankind. Some of these principles are as
follows. First, it is incumbent upon all mankind to investigate truth. If
such investigation be made, all should agree and be united, for truth or
reality is not multiple; it is not divisible. The different religions have
one truth underlying them; therefore, their reality is one.

Each of the divine religions embodies two kinds of ordinances. The first
is those which concern spiritual susceptibilities, the development of
moral principles and the quickening of the conscience of man. These are
essential or fundamental, one and the same in all religions, changeless
and eternal--reality not subject to transfo