Bahá’í World/Volume 4/China’s Tribute to the Cause of Bahá’u’lláh
CHINA’S TRIBUTE TO THE CAUSE OF BAHÁ’U’LÁH
1.
THE BAHÁ’Í CAUSE IN CHINA
BY DR. Y. S. TSAO, President of Tsing Hua University
The Need of Light and Truth—
THE whole world is at present disturbed by general economic depression and people wonder what will happen to humanity. Leaders are talking about disarmament, economic cooperation, rationalization, etc., so mankind in general is asking for more Light and Truth. Despite this general unrest and suffering, the eyes of the world have turned especially to China, on account of the recent devastating floods, the political and social unrest, and the Manchurian imbroglio caused by the Japanese military action in that region. Public opinion has been deeply stirred. The idealistic and excited students in China have marched to the capital, besieged and attacked a number of public officials. The people are bewildered, so they long for more Light and Truth.
In the midst of such a situation, there arrived in China Dr. Sherwood Eddy who has been addressing numerous audiences in different sections of the country. His message is one of repentance, exhorting men to follow Christ. On Dec. 12, 1931, he spoke at the newly built Y. M. C. A. building to a gathering of three hundred men and women who have received their education abroad, on the subject of “China’s Hope.” He outlined three alternative courses which China must inevitably be forced to take, namely, the paths of Communism, Japanese control or self-determination through redemption. In his opinion, unless the Chinese people redeem themselves by living Christlike lives of love and service, the sins will inevitably drive China into the lap of Communism or the arms of Japanese control.
The writer was privileged to preside at that meeting and made a few closing remarks. He depicted a country which eighty years ago was on the verge of extinction, but owing to the teachings of a great leader, that country today has a constitution, a parliament, full tariff autonomy and has abolished extra-territorial rights. The message of that leader was one of overpowering love based upon Truth. A quotation befitting the occasion was used: “In all my traveling and journeying, wherever there is construction, it is the result of fellowship and love, and where everything is in ruin, it is due to hatred and enmity.” The audience was asked to judge for themselves whether China is dominated by love or hatred. After the meeting, Dr. Eddy asked privately, “Is it the Bahá’í Cause?”
The Chinese Attitude Toward Religion
When an educated Chinese was told that unless he believe in a particular religion, he will be doomed to perdition, he reasons with himself to the effect that should he seek salvation by accepting that new religion, he is turning upon his forefathers, and he refuses to be convinced that the many noble men of his country and family could have been doomed by a just God. As a result he prefers to go his own way by being filial to his forebears and loyal to the teachings of the old religious leaders—chiefly Confucius and Buddha. The Chinese people believe religion teaches men to be good, and since all religions have the same aim, there is no reason why they should conflict with one another. That is the reason why they
Bahá’ís of Shanghai
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have
failed to take any active interest in
denominational and sectarian controversies.
Therefore, any religion which claims that the central Truth of all religions is the same, that to accept one religion does not preclude the investigation of other religious teachings, that being a follower of one religion does not mean his segregation from others, and the condemnation of others, will certainly find ready acceptance when it is better understood. Since the Bahá’í Cause fulfils these conditions, it appeals to the Chinese people because it agrees with the Chinese attitude towards religion.
On another occasion, the writer was speaking on the subject of “The Unity of Civilization and the Universality of Religion” to a liberal Christian congregation, and as a climax and summing-up of this all-embracing subject, he quoted the “Twelve Bahá’í Principles.” They were instantly acknowledged to be the most comprehensive system of religious thought, and to possess the resounding ring of finality.
China’s Political Ideal—
The age-long political ideal of China has been the early Confucian teaching, namely, the redemption of the world in accordance with the following procedure: “Rectify the heart, ennoble the person, regulate the family, rule the country and pacify the world.” China has been living upon this individual and political philosophy for many centuries and even now, the leaders hark back to this central truth every now and then. By rectifying the heart is meant the moral redemption of the human soul. This whole process from the individual heart to the whole world has been known as the “Grand Path” of Salvation.
With the impact of the western civilization upon the East, and the gradual laxity in the application of that doctrine, the Chinese people have been looking for some new ideal which may better befit the needs of the modern complex conditions of life. For some time, there was no ideal at all, and the absence of any ideal has exposed the Chinese people to the temptations and dangers common to human nature. It was only recently, that Dr. Sun Yat-Sen compiled a set of principles known as the Three Principles, namely Nationalism, Democracy and Socialism, (literarily, they are known as “The People’s State, People’s Rights and People’s Livelihood”). Some people have considered them the equivalent of the French motto, “Liberty, Equality and Fraternity,” or Abraham Lincoln’s pithy political philosophy, “Of the people, by the people and for the people.” As a set of politico-social principles, the three principles are quite noble and good, but as a Bahá’í philosophy of life to regulate human behaviour, they compare unfavorably with the older Confucian doctrine.
The more philosophical followers of Dr. Sun, however, soon supplemented the three principles with “Universalism” as the higher goal. Nevertheless, no one is sufficiently interested in this important ideal as to investigate further into this subject. Apparently, a mere code of political principles lacks the virile dynamic force to keep the people to the straight and narrow path, so there is a lack of “sincerity of purpose and rectitude of heart.” Without that sine quâ non, mere codes and principles cannot really become effective in transforming wicked human lives into noble ones. If the elders and leaders do not live morally inspiring lives as shining examples, the younger generation is bound to grope and grovel in the dark. If the men at the top do not sacrifice and serve the community unselfishly, the masses will naturally back-slide or go to irrational extremes. There is a decided void to be filled. The central Truth of the Bahá’í Cause can supply this great need and fill this void. The fundamental teaching of the Bahá’í Movement is the fervent love of man through the pure love of God. This love must be so genuine and spontancous, that one will labor unselfishly for one’s fellow-men. To a real Bahá’í believer, the sight of human sufferings, ignorance and poverty will redouble his efforts to work for their improvement. Vainglory, pride and selfish gains will naturally be banished from one’s thoughts. China decidedly needs such men and everybody knows it and feels it keenly. If the Bahá’í Cause can supply such men, China will accept this Cause willingly and eagerly.
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The Place of Education in the Bahá’í Movement—
One of the twelve Bahá’í principles is universal education. Without knowledge, a human being is no better than an animal, for ignorance means superstition, poverty and selfishness. The Bahá’ís encourage economic independence through education and work.
The children of all Bahá’í believers are enjoined to be given an education, and because girls will be the future mothers and first teachers of their children in turn, they are to be given the preference. This attitude is not only sound in practice but it surpasses any other social usage in the progress of civilization. Furthermore, a Bahá’í community makes adequate provision for the full realization of universal education, instead of only stating the principle and leaving the actual performance to half-hearted officials or the irresponsible public. The provision is made in the following manner.
As all Bahá’ís are educated, enjoined to learn a trade and to work, everybody is likely to be economically independent enough to give education to their children. It is, however, likely that unfortunate children might be neglected. They are therefore looked after by the community as a whole, because public funds are accumulated for such purposes either from voluntary contributions or from a share in all wills of inheritance. China at present has an illiteracy of about ninety percent of her population, but although China wishes to give free popular education, it has not been able to do so. There is no system of self-help better than the Bahá’í Movement which can make education universal so quickly and effectively. Besides, the desire to provide education for the young comes from a deeper motive than merely economic independence, it springs from the aim to develop every human soul to reflect the glory of his Creator.
The New Economic Order—
The old order of Capitalism has brought about over-production, unemployment and the uneven distribution of wealth. People are suggesting and experimenting with rationalization, profit-sharing and Communism, in order to produce a better distribution of wealth among the members of a given community. There are men who discern the inevitability of class warfare, there are also exponents of state-control, which are arbitrary methods to enforce a more even apportionment of profits.
According to the principles of the Bahá’í Movement, the new economic order is based upon the voluntary sharing of surplus wealth. This system is rendered effective because since everybody in a Bahá’í community is educated and works for his livelihood, the small number of unfortunate people and children could be provided for with facility. Such funds come from voluntary contributions and a share in the wills of inheritance. Under ordinary circumstances, it would be difficult to provide for so many uneducated and poor people, but in a Bahá’í community the small numbers of genuinely unfortunate and unemployed render it easy to equalize the distribution of wealth for the necessities of life.
World Peace—
Although the Bahá’í Cause teaches people not to meddle with politics, nevertheless, they believe in world peace through the organization of instruments such as a true League of Nations, International Court and International Police. The chief causes of war are territorial expansion, economic rivalry and national prejudice. But the Bahá’í principles of universal education, the new economic order and the belief in the unity of mankind will readily remove many causes of war.
The nations of the world are devoting three quarters of their revenue to armaments and other warlike preparations. China for the last few years has squandered about $400,000,000 in unnecessary civil strife. These are the chief reasons why peaceful arts of construction have been neglected; why the whole world is suffering from economic exhaustion. Man therefore is his own enemy. “Glory is not his who loves his country, but it is his who loves his kind.” This statement alone, says a Chinese scholar, puts the founder of the Bahá’í Cause into the first rank of prophethood.
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Appreciative Testimonies—
During these unprecedented times, the writer has ample opportunities to discuss the teachings of the Bahá’í Cause with a number of friends. It will be interesting therefore to reproduce some of their opinions on the Bahá’í Religion.
General Cheng Ming-chu, the acting chairman of the Executive Yuan said:— “China has great need for such a religion, at least it can do no harm but can do a great deal of good.
A Chinese scholar and educator said, “It embodies so many fundamental truths, that it should be carefully investigated because therein is to be found the Truth of Salvation.”
A Chinese business man who recently traveled around the world said, “The principles are so comprehensive and yet so simple that they can become universal readily.”
Another practical business man said, “There is no single book in the whole world which can give so much comfort in so small a volume” (as Dr. Esslemont’s “New Era”).
A fervent Buddhistic believer said, “The principles of universal peace and unity of mankind (as taught by the Bahá’í Cause) must be the inevitable path of human progress.”
A Chinese Muḥammadan priest said, “The Bahá’í Religion is the fulfilment of the teachings of all prophets of the past,” and he asked for some books on the subject to read.
A Chinese Christian Minister said, “The Truth as revealed by the Bahá’í Cause transcends all religions of the present age.” So he wrote a preface to the Chinese version of “Bahá’u’lláh and the New Era.”
A Chinese Y.M.C.A. secretary who works among Chinese students said, “It fills a great need, because the students are in search of Truth.”
Translations—
Dr. Esslemont’s book “Bahá’u’lláh and the New Era” has been translated and printed. The English version of the translator’s preface has been approved by Shoghi Effendi. A small pamphlet giving the twelve principles of the Bahá’í Cause, accompanied by the account of the Bahá’í Movement from the Encyclopedia Larousse, and also a personal estimate of the value of the Cause to the individual, society and civilization, has been prepared in the vernacular as an introduction to the book. A copy of the proof has been sent to Mr. Inoue, the Japanese Buddhist priest who is undertaking the translation into Japanese.
The translation of ‘Paris Talks”* has been started, and recently Shoghi Effendi, the Guardian of the Cause, has given instructions for the translation of parts of “Some Answered Questions” and the ‘Book of Assurance.”
- Shanghai, China, December 25, 1931.
2.
DR. Y. S. TSAO’S INTRODUCTION TO DR. ESSLEMONT’S BOOK
Ever since the establishment of the Republican Government in China, the principle of the freedom of religious belief has been adopted by the nation and duly incorporated in the National Constitution. Although many of the old beliefs of China have gradually lost much of their influence upon the people, yet they have by no means been eradicated from amongst the people at large. According to the explicit injunctions of Dr. Sun Yat-Sen, the father of the Chinese Republic, the cultivation of the spirit and belief of “Internationalism” or “Universalism” should be actively encouraged, therefore it becomes the duty of his faithful followers and the educated people of the country to pay great attention to this vital phase of cultural and spiritual orientation. However, when we actually examine into the present conditions of Chinese
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*Published in the United States under the title “The ‘Wisdom of ‘Abdu’l-Bahá.”
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society,
the number of people who are giving
due attention to moral and religious affairs
is very small indeed. Whether such a lethargic
attitude towards such topics on the
part of the majority of the so-called thinkers
among the people is to be considered as a
healthy and normal frame of mind, must be
seriously questioned by all patriotic citizens
and lovers of humanity at large.
It has been an established fact that towards the advancement of human civilization, religion has played a very important role. At the same time, it is also true that in the past, religions have had conflict with one another and the differences of religious views have led mankind into open warfare thereby actually retarding the progress of civilization for some time. In modern times, mankind is prepared to go to war for nationalistic and economic reasons, but they are far less inclined to take up the sword for the sake of religion. Nevertheless, believers of various faiths continue to cling to their own creeds and dogmas and refuse obstinately to allow the central truth which exists in all religions to dissipate the nonessentials of their beliefs, so much so that the unification of human civilization has been rendered difficult and impossible. The Bahá’í Faith is the only movement which can claim to be universal inasmuch as it admits that the central truth of all religions come from one and the same source, despite the outward differences in which they appear chiefly due to the influences of time and environment. Bahá’í believers do not view the followers of other faiths with antagonism or derision, but are actually interested in the independent investigation of the truth as revealed through the medium of the various religions of the world in order to sift the fundamentals from the nonessential accretions that most religions have accumulated through the process of time and the limitations of human understanding. A Confucianist saying warns people thus, “Do not follow superstitious beliefs, lest ye fall into danger.” On the other hand, the Bahá’í movement enjoins mankind to follow the essential truth of all religions, so it is the only religion which may lay claim to universalism.
The translator of this book is neither a priest nor a theologian but he believes religion to be education in the broadest sense of the word, especially as the relation of religion to the advance of civilization is so intimately intertwined. When the Bahá’í Cause was first introduced to him, he at once realized how broad and deep the principal beliefs are and how befitting they are to the present world. Several years ago in an address on ‘The Unity of Civilization and the Universality of Religion” given before a liberal Christian gathering, the twelve principles of the Bahá’í Faith were read to them and they at once understood that these principles are in harmony with the ideals of unity and universalism. Patriotic leaders like Dr. Sun Yat-Sen and General Chen Ming-chu who heard and read about the Bahá’í beliefs have also declared them to be highly desirable to the present needs of China and the world. They have all realized the existing conditions of social life in China and the weaknesses of human nature, so it is their belief that the teachings of Bahá’u’lláh so far as they know, will be able to advance and expedite the progress of civilization, while such broad and noble principles can never produce any harm.
Take for instance the simple question of
the governmental order to abandon the lunar
calendar and to adopt the solar calendar.
On the surface, the people seem to obey
the order, but as a matter of fact, such
observances for the lunar New Year as the
ascension of the kitchen god, the welcome
of the god of wealth and the sacrifice to the
god of the moon, etc., which are steeped
with superstition, are still observed
universally by the ordinary people, because they
only know how to follow customs and traditions
blindly. It is only a small fraction of
the more liberal and educated people who
know how to adapt themselves to new conditions.
This simple instance goes to indicate
what a gigantic task it is when we approach
such problems of equality between the sexes,
universal education, people’s employment
and livelihood, world peace and reform of
the human heart. To accomplish such tasks,
there is urgent need of a source of
tremendous power, or else the hope for
accomplishment becomes very scarce. That
is why the
patriotic and loyal citizens of the world
are[Page 426]
agreed
in the opinion that the task before
mankind is greater than the power that is
available.
More than eighty years ago, in the ancient country of Persia, there appeared a great prophet, Bahá’u’lláh, who outlined the following twelve principles:
1. Independent Investigation of Truth.
2. The Foundation of all Religions is one.
3. Religion must be the Cause of Love and Peace.
4. Religion should be in accord with Science and Reason.
5. Prejudice of all kinds must be abandoned.
6. Equality between men and women.
7. Safeguard World Peace through International Tribunal.
8. Encourage a World Auxiliary Language.
9. Universal Education.
10. Solution of the economic problem.
11. The oneness of humanity.
12. Acknowledge the Oneness of God.
In 1844, Báb the forerunner of the Great Manifestation started to preach the new Message. In 1850, He died a martyr’s death. In 1863, Bahá’u’lláh declared His mission and taught His people, but ere long He was imprisoned and died in 1892. His son ‘Abdu’l-Bahá succeeded him, suffered imprisonment and in 1911 made a tour in Europe and America. There are at present a number of Bahá’ís in Great Britain, United States, Canada, Germany, France, Egypt, ‘Iráq, India and Japan, organized into groups or communities. Most religions take centuries to develop, while the Bahá’í Faith has captivated the minds of men readily, for the people of the world are awaiting this Message. Although Bahá’u’lláh taught from His prison about sixty years ago, His message fulfills the need of the present day and the disturbed conditions of the world have prepared the minds of the people for the reception of these heart-renewing tidings.
In the United States of America, the racial prejudice of the white people for the black race has been exceedingly strong, so that in hotels, tram-cars, schools and churches they are always segregated, but in the Bahá’í Assembly, no difference of color or races has been deemed necessary as the Bahá’ís believe in treating all mankind alike. The writer has personally met Bahá’í believers both from the East and the West and it could be noticed instantly that they possess peace of mind, as if in full accord with the Confucian teaching, “Having heard the Word in the morning, one may die peacefully in the evening.” Besides, their attitude towards all men is so kindly and gentle that it is a pleasure to meet them. May not human equality and world peace be built upon such a foundation?
Further, about eighty years ago, Persia
had an absolute monarchy for a government
and it received great political pressure
from both Great Britain and Russia.
As a result, Persia suffered diplomatic
reverses and lost territory. The Persian people
were mostly illiterate, and the followers of
the different religions fanatically massacred
one another in the most cruel manner, with
the result that the people could not live in
peace. The Muḥammadans who controlled
the government mercilessly persecuted the
Bahá’ís, many of whom met their fate for
the sake of their belief. The life of that
ancient nation was threatened as by fire.
Fortunately the Bahá’í believers carried out
their doctrine of peace, refrained from
interfering with politics, curbed their
natural hatred towards their enemies and died
for their cause willingly and cheerfully. At
the same time, in accordance with their
religious faith, they encouraged equality
between men and women, faithfully lived
up to the principle of universal education,
developed vocational education, emphasized
scientific knowledge, investigated truth,
eradicated superstitions and served mankind
energetically. In consequence of such a
policy, after a short period of time a large
number of capable and reliable men were
developed from amongst the Bahá’ís, so
much so that the Government and society
in general changed their attitude towards
the followers of Bahá’u’lláh and even took
them into the administrative services of the
Government willingly. Today, Persia which
was once a languishing country, presents
altogether a different aspect, for it has a
constitutional government with a Parliament
and has also abolished the old extraterritorial
rights of foreigners residing
in[Page 427]
Persia.
Such is the startling rapidity of their
political and social reformation! It has been
made possible by the change of men’s hearts
caused by the teachings of Bahá’u’lláh,
built upon a firm and solid
foundation that can withstand the tests of
time.
At the same time, when we examine into the forces that make for human progress in the world, it will be found that the advance of modern civilization depends vitally upon education and science; that the capacity for concerted action rests upon the principles of equality and spirit of service; that the ability to cooperate harmoniously in political, financial and industrial relations must be based upon the virtues of honesty and unselfishness. In order to eradicate superstition and prejudice, it is absolutely necessary for each individual to make an independent investigation of truth and in order to advance the cause of world peace, mankind must carry out the principle of equality. Therefore it follows naturally that wherever a people is ignorant, incapable of cooperation, and unwilling to render service unselfishly, but, on the other hand, is inclined to oppress the good and weak and to stand in awe of the wicked and strong in order to advance its selfish interests, such a people is liable to be very backward in the march of human progress. In consideration of these very apparent principles which govern human society, it becomes very evident that under present conditions in the world, the teachings of Bahá’u’lláh could best direct the advancement of mankind along the most rational lines of thinking and conduct.
The history of the Bahá’í cause is very short for even counting from the small beginnings of Bahá’í teachings, it is only eighty-seven years old,* yet the influence it wields is exceedingly strong and all those who have investigated the Cause and its possibilities have unanimously agreed to the beauty of its teachings. What the great Prophet Bahá’u’lláh taught was from a knowledge inborn, not acquired.
The teachings will most decidedly benefit mankind in the near future, so the undersigned has taken great pleasure in introducing them to the people of China who stand in urgent need of the benefits that can be derived from such a great cause.
- Shanghai, China, July, 1931.
3.
REV. K. T. CHUNG’S PREFACE TO DR. ESSLEMONT’S BOOK
THE war cloud of Europe has just been lifted, and the peace of the Far East is again disturbed. Henceforth, there will be a mutual slaughter of human beings. God only knows when such acts of barbarity will terminate in this world. Something is evidently wrong. “Man the most noble and perfect of all creatures” (p. 72, Book of Íqán) is evidence that the Creator has specially favoured mankind above all creation. Unfortunately, mankind has neglected the development of the spirit, with the result that the highest qualities of fellowship and love are undeveloped. Herein lies the grave danger to the world and to mankind at large. It is spiritual death.
The author of this article, realizing such a danger facing mankind, has always congsidered the only possibility of salvation to be the equality and unity of mankind. For the fulfilment of that condition will ameliorate the well-being of human society, enhance the spirit of love among men, break down the artificial barriers of prejudice, and facilitate the advancement towards universalism and world peace. This is the one and only way to remove the danger that mankind is facing. The writer has therefore been living in anxious expectation.
Last summer† upon my return from a visit to Japan, I had the pleasure of meeting Mrs. Keith Ransom-Kehler on the boat. It was learnt that this lady is a teacher of the Bahá’í Cause, so we conversed upon various
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*In 1931.
†The summer of 1931.
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subjects
of human life very thoroughly. It
was soon found that what the lady imparted
to me came from the source of Truth as I
have felt inwardly all along, so I at once
realized that the Bahá’í Faith can offer
numerous and profound benefits to mankind.
My senior, Mr. Y. S. Tsao, is a well-read man. His mental capacity and deep experience are far above the average man. He often said that during this period of our country when old beliefs have lost their hold upon the people, it is absolutely necessary to seek a religion of all-embracing Truth which may exert its powerful influence in saving the situation. For the last ten years, he has investigated indefatigably into the teachings of the Bahá’í Cause. Recently, he has completed his translation of the book on the New Era and showed me a copy of the proof. After carefully reading it, I came to the full realization that the Truth as imparted to me by Mrs. Ransom-Kehler is veritable and unshakable. This Truth of great value to mankind has been eminently translated by Mr. Tsao and now the Chinese people have the opportunity of reading it, and I cannot but express my profound appreciation for the same.
Recently, the national affairs of China are undergoing a supreme crisis, so public opinion is greatly excited. It is an expression of praiseworthy nationalism, but if such a spirit could be carefully nurtured under ordinary times, then the spiritual awakening would be a tremendous source of national strength which would prevent our strong neighbors from ever venturing to take advantage of the situation. Therefore, should the Truth of the Bahá’í Faith be widely disseminated among the Chinese people, it will naturally lead to the coming of the Kingdom of Heaven. Should everybody again exert his efforts towards the extension of this beneficent influence throughout the world, it will then bring about world peace and the general welfare of humanity.
- Nanking, China, November, 1931.
