umanity.

In brief, His theme was that reality underlies all the great religious
systems of the world. He summoned the nations and peoples of the world to
it. Hostile nations because of their acceptance of the reality of His
words became unified. Strife, discord and contention among them passed
away; they attained a station of utmost love. At present in Asia those who
have accepted His teachings and followed His example, although formerly
most hostile and bitter toward each other, now associate in brotherhood
and fellowship. The strife and warfare of past times have ceased among
them. Jews, Zoroastrians, Christians, Muslims and others have attained to
a superlative state of love and agreement through Baha'u'llah. They now
consort together as one family. They have investigated reality. Reality
does not accept multiplicity, nor is it subject to divisibility. These
irreconcilable peoples have become unified and agreed.

The second teaching of Baha'u'llah is the principle of the oneness of the
world of humanity. God is one; His servants are, likewise, one. God has
created all; He is kind to all. Inasmuch as He is such a tender Father to
all, why should His children disagree? Why should they war and fight? Like
the Heavenly Father we must live in love and unity. Man is the temple of
God, the image and likeness of the Lord. Surely if one should destroy the
temple of God, he will incur the displeasure of the Creator. For this
reason, we must live together in amity and love. Baha'u'llah has addressed
the world of humanity, saying, "Verily, ye are the fruits of one tree and
the leaves of one branch." This signifies that the entire world of
humanity is one tree. The various nations and peoples are the branches of
that tree. Individual members of mankind are represented by the twigs and
blossoms. Why should these parts of the same tree manifest strife and
discord toward each other?

The third teaching of Baha'u'llah concerns universal peace among the
nations, among the religions, among the races and native lands. He has
declared that so long as prejudice--whether religious, racial, patriotic,
political or sectarian--continues to exist among mankind, universal peace
cannot become a reality in the world. From the earliest history of man
down to the present time all the wars and bloodshed which have taken place
were caused either by religious, racial, political or sectarian bias.
Therefore, it is evident that so long as these prejud