Above and beyond all this, a great love and fountain of affection shall bind and blend these two remote peoples, for Bahá’u’lláh has proclaimed to the world the solidarity of nations and the oneness of humanity. Addressing all mankind He has said, “Ye are all leaves of one tree and the drops of one sea.” The world of humanity has been expressed by Him as a unit—as one family. It is, therefore, hoped that the American and Persian nations may be conjoined and united in reciprocal love. May they become one race endowed with the same susceptibilities. May these bonds of amity and accord be firmly established.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 36)
All human creatures are the servants of God. All are submerged in the sea of His mercy. The Creator of all is one God; the Provider, the Giver, the Protector of all is one God. He is kind to all; why should we be unkind? All live beneath the shadow of His love; why should we hate each other? There are certain people who are ignorant; they must be educated. Some are like children; they must be trained and educated until they reach maturity. Others are sickly, intellectually ill, spiritually ill; they must be treated and healed. But all are the servants of God.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 169)
And let it be known once more that until woman and man recognize and realize equality, social and political progress here or anywhere will not be possible. For the world of humanity consists of two parts or members: one is woman; the other is man. Until these two members are equal in strength, the oneness of humanity cannot be established, and the happiness and felicity of mankind will not be a reality.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 76)
As you know from your study of the Bahá’í writings, the principle that is to infuse all facets of organized life on the planet is the oneness of humankind, the hallmark of the age of maturity. That humanity constitutes a single people is a truth that, once viewed with scepticism, claims widespread acceptance today. The rejection of deeply ingrained prejudices and a growing sense of world citizenship are among the signs of this heightened awareness. Yet, however promising the rise in collective consciousness may be, it should be seen as only the first step of a process that will take decades--nay, centuries--to unfold. For the principle of the oneness of humankind, as proclaimed by
Bahá’u’lláh, asks not merely for cooperation among people and nations. It calls
for a complete reconceptualization of the relationships that sustain society.
(Universal House of Justice, To the Bahá’ís of Iran, 2 March 2013)
Bahá’u’lláh taught the Oneness of humanity; that is to say, all the children of men are under the mercy of the Great God. They are the sons of one God; they are trained by God. He has placed the crown of humanity on the head of every one of the servants of God. Therefore all nations and peoples must consider themselves brethren. They are all descendants from Adam. They are the branches, leaves, flowers and fruits of One Tree. They are pearls from one shell.
(‘Abdu’l-Bahá, ‘Abdu’l-Bahá in London, p. 28)
By the rectitude of their conduct, the sincerity of their love for their fellow human beings, and the ardour of their desire to serve the peoples of the world, may they vindicate the truth proclaimed by Bahá’u’lláh that humanity is one.
(Universal House of Justice, 20 October 2008, to the Bahá’ís of the World)
He founded the oneness of the world of humanity. He declared that all humanity is the servant of God, and that God is kind to all, that He created all and provides for all; that He nurtures all; therefore why should we be unkind? Inasmuch as God is kind and merciful to all His creatures and manifests His care and goodwill to them in every way, why should we show forth that which is contrary? Inasmuch as God loves all, why should we entertain animosity or envy? For if God did not love all, He would not have provided for all; He would not have created man; He would not have trained him. Now that He has created, provided for all and preserved man, it is therefore evident that God is kind to all. Why then should man be unkind to man?
(Bahá’í Scriptures, p. 315)
He said that man must recognize the oneness of humanity, for all in origin belong to the same household and all are servants of the same God. Therefore mankind must continue in the state of fellowship and love, emulating the institutions of God and turning away from satanic promptings, for the divine bestowals bring forth unity and agreement whereas satanic leadings induce hatred and war.
(‘Abdu’l-Bahá, Bahá’í World Faith, p. 233)
Know ye not why We created you all from the same dust? That no one should exalt himself over the other. Ponder at all times in your hearts how ye were created. Since We have created you all from one same substance it is incumbent on you to be even as one soul, to walk with the same feet, eat with the same mouth and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest. Such is My counsel to you, O concourse of light! Heed ye this counsel that ye may obtain the fruit of holiness from the tree of wondrous glory.
(Bahá’u’lláh, The Arabic Hidden Words 68)
Oneness, of course, should not be confused with sameness, which is a tedious, artificial thing, entirely alien to a world where no two grains of wheat have ever been alike. The peculiar curse of the times is an effort at standardization; gum is chewed on the Himalayas, and everyone is trying desperately to be like everyone else, or more so.
(Marzieh Gail, Dawn Over Mount Hira, p. 125)
Since We have created you all from one same substance it is incumbent on you to be even as one soul, to walk with the same feet, eat with the same mouth and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest. Such is My counsel to you, O concourse of light! Heed ye this counsel that ye may obtain the fruit of holiness from the tree of wondrous glory.
(Bahá’u’lláh, The Arabic Hidden Words 68)
That which is the cause of perfect unity and amity in the world of existence is the oneness of Reality. If Reality enters the arena, the fundamental reality can conserve the states, and that Reality—the oneness of humanity—is a oneness which can only come into being through the efficacy of the Holy Spirit, for the efficacy of the Holy Spirit is like unto the spirit in the body; it dispells all differences and ushers all beneath the same solidarity and unity. Regard how numerous are the parts and members of the human organism, but the oneness of the spirit animating it keeps its various parts and elements together in perfect co-ordination and solidarity. It brings such a unity into the organism that were each member to be subjected to any injury or were it to become diseased, all the other members would sympathetically suffer, due to the existence of their perfect unity. Hence, it becomes evident that the oneness of Reality—perfect amity amongst mankind—cannot be accomplished save through the power of the Holy Spirit, for the world of humanity is likened to the body and the Holy Spirit is likened to the animating power of the body; just as the human spirit is the cause of the cohesion of the various parts of the human organism, likewise the Holy Spirit is the cause of the unity and amity of all mankind.
(Bahá’í Scriptures, p. 280)
The beings, whether great or small, are connected with one another by the perfect wisdom of God, and affect and influence one another. If it were not so, in the universal system and the general arrangement of existence, there would be disorder and imperfection. But as beings are connected one with another with the greatest strength, they are in order in their places and perfect. This subject is worthy of examination.
(‘Abdu’l-Bahá, Some Answered Questions, p. 246)
The holy Manifestations of God were sent down to make visible the oneness of humanity. For this did They endure unnumbered ills and tribulations, that a community from amongst mankind’s divergent peoples could gather within the shadow of the Word of God and live as one, and could, with delight and grace, demonstrate on earth the unity of humankind.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 278)
The recognition of the oneness of mankind would require the abandonment of all doctrines of superiority, many of which still persist implicitly despite our preoccupation with its more obvious forms such as apartheid. More importantly, by establishing the foundation for true co-operation, the recognition of this principle would raise civilization to a new level. At this higher level, no one need fear oppression, even those who were formerly oppressors. The sharing of power and responsibility among all citizens can then be implemented without fear, through appropriate legal measures and equitable social and economic policies.
(Bahá’í International Community, 1989 Feb 08, Eliminating Racism)
The second condition is that he must admit and acknowledge the oneness of the world of humanity. By this means the attainment of true fellowship among mankind is assured, and the alienation of races and individuals is prevented. All must be considered the servants of God; all must recognize God as the one kind Protector and Creator. In proportion to the acknowledgment of the oneness and solidarity of mankind, fellowship is possible, misunderstandings will be removed and reality become apparent. Then will the light of reality shine forth, and when reality illumines the world, the happiness of humankind will become a verity.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 327-328)
You must become of one heart, one spirit and one susceptibility. May you become as the waves of one sea, stars of the same heaven, fruits adorning the same tree, roses of one garden in order that through you the oneness of humanity may establish its temple in the world of mankind, for you are the ones who are called to uplift the cause of unity among the nations of the earth. First, you must become united and agreed among yourselves. You must be exceedingly kind and loving toward each other, willing to forfeit life in the pathway of another’s happiness. You must be ready to sacrifice your possessions in another’s behalf. The rich among you must show compassion toward the poor, and the well-to-do must look after those in distress. In Persia the friends offer their lives for each other, striving to assist and advance the interests and welfare of all the rest. They live in a perfect state of unity and agreement. Like the Persian friends you must be perfectly agreed and united to the extent and limit of sacrificing life. Your utmost desire must be to confer happiness upon each other. Each one must be the servant of the others, thoughtful of their comfort and welfare. In the path of God one must forget himself entirely. He must not consider his own pleasure but seek the pleasure of others. He must not desire glory nor gifts of bounty for himself but seek these gifts and blessings for his brothers and sisters. It is my hope that you may become like this, that you may attain to the supreme bestowal and be imbued with such spiritual qualities as to forget yourselves entirely and with heart and soul offer yourselves as sacrifices for the Blessed Perfection. You should have neither will nor desire of your own but seek everything for the beloved of God and live together in complete love and fellowship.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 214-215)
… the human body, all the members of which are connected and linked with one another with the greatest strength. How much the organs, the members and the parts of the body of man are intermingled and connected for mutual aid and help, and how much they influence one another!
(‘Abdu’l-Bahá, Some Answered Questions, p. 244)