Bahá’í World/Volume 6/Glimpses of Sweden, by Olivia Kelsey

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[Page 701]

GLIMPSES OF SWEDEN

BY OLIVIA KELSEY

"Verily, we have ordained unto every land a destiny, unto every hour a fate; unto every utterance a time, unto every circumstance a word. Consider the case of Greece! Verity we made it the center of wisdom for a long period. But when the time of its end came, its throne hecame veiled, its tongue dumb, its lamp extinct, and its standard reversed. Thus We give and take away. Verity thy Lord is the Taker, the Giver, the Mighty, the Patent.”

Bahá’u’lláh.

SWEDEN is the oldest of the three Scandinavian kingdoms. “When the Germanic groups went south in great folk migrations to mingle their blood with the Mediterranean races,” says Hanna Astrup Larsen, Editor of the American—Scandinavian Review, “the Scandinavians stayed behind and in their isolation developed their own peculiar heritage.”

Ancient tradition has etched in the consciousness of her leaders the spirit of public-mindedness and in the consciousness of her people faith in the Crown. And from the period of the Wasa Kings, in the sixteenth century, when King Gustavus Adolphus organized state and Crown leadership, embodying the definite paternalistic attitude of the state toward the people and the recognition of education as an important factor in the life of society, the moral influence of the Crown was enhanced.

Today Sweden is a constitutional monarchy, with a distinctly democratic representation and a parliamentary government. The left wing is always a strong factor in the Riksdag, the socialist party having now and then risen to a commanding position. Nevertheless, Royal Committees and advisers appointed by the Crown are unhampered in the execution of decisions reached by the Riksdag.

In His Tablet “The Glad Tidings,” Bahá’u’lláh makes mention of the ideal government—a fusion of aristocracy and democracy through the medium of consultation: “Although a republican form of government,” He says, “profits all the people of the world, yet the majesty of kingship is one of the signs of God. We do not wish that the countries of the world should be deprived thereof. If statesmen combine the two into one form, their reward will be great before God.”

The tradition of the nobility, having its impetus under King Gustavus Adolphus, has also been of importance. Indeed the public-mindedness of the nobility, reaching its crest in the seventeenth century, and which later fell into neglect and abuse, created a tradition of noblesse oblige which still obtains, although nowadays the nobility as a separate group exercises no influence.

But the national development of Sweden is unique in the traditions of her peasantry. Says Miss Larsen, “The national impulse of Scandinavian countries turned not only backward to the past but also inward to the study of the peasants, who were thought to have carried on the traditions of the fathers most unbroken.” The capacity of the Swede for organization and legislation is innate but this sense of law and order—through which far—flung changes have been achieved without revolution—grew out of the early political training and responsibility imposed upon the peasantry, for the landowning peasantry of Sweden has exercised political rights since early in the fifteenth century. This practice had its inception in the period when the Wasa Kings, founders of the principles of Swedish statesmanship, introduced the severe practice of forcing [Page 702] the people to participate in decisions of national scope—war, peace, taxation and educational reform. Characteristic of the precision and conscientiousness of the Swede, no one was permitted to remain unconcerned. Hardship and peril beset the traveler in those days and the representative of a district would, before setting forth on his journey, put his affairs in order and partake of the last communion! Consequently, representation in the Riksdag was a responsibility hardly to be sought after with enthusiasm!

Property owners of each district were required to sign the decision of the Riksdag which their delegate brought back with him. In later times Swedish peasants have had their seats in the King’s cabinet and no movement or reform can pass the Riksdag without their influence. This stabilizing influence of the peasantry has served to strengthen the prestige of the Crown and the custom of conferring titles on persons of the lower classes distinguished for public service, has extended and fertilized the nobility. “The Scandinavians,” writes H. G. Leach, editor of The Forum and an outstanding authority on Scandinavia in the United States, in his book ‘Angevin Britain and Scandinavia,’ ” are freemen. They understand organized democracy. . . . The Norseman belonged to those people who, unlike the destroying Tartar, possess the strength and latent power of growth that enable them to adopt a civilization without decaying under it. Instead they bettered what they found, advancing rapidly from students to teachers. . . . The ancient Scandinavian rivalled the modern Japanese in taking on a new material civilization in a day.”

National and social coalescence are further enhanced by racial and religious homogeneity, for with the exception of approximately one and a half percent the population is Swedish in origin and belongs to the Swedish state church.

The peasantry of Sweden has not only contributed to the past, but to the present progress of Swedish society. In contradistinction to the experience of a people growing out of serfdom, they are conversant with the trend of national affairs, the importance of the arts and sciences in the development of civilization and have a keen appreciation of co-operative activities, of finance and commerce. Freedom from the consciousness growing out of the practice of serfdom has created a peasantry with aristocratic traditions and has been a powerful factor in obviating that sharp cleavage between classes which became accentuated under autocratic rule.

The part played by the peasantry in the development of Sweden is of unique interest to students of Bahá’í principles, for recognition of the fundamental position of the agricultural unit is unequivocally set forth in the writings of Bahá’u’lláh and amplified by ‘Abdu’l-Bahá again and again in his unique station as Interpreter of the Revelation:

“In reality,” he says, “so far great injustice has befallen the common people. . . . The community needs financier, farmer, merchant and laborer, just as an army must be composed of commander, officers and privates . . . but justness of opportunity for all. . . . First and foremost is the principle that to all the members of the body politic shall be given the greatest achievements of the world of humanity. Each one shall have the utmost welfare and well-being. To solve this problem we must begin with the farmer; there will we lay a foundation for system and order, because the peasant class and the agricultural class exceed other classes in the importance of their service. . . . It is important to limit riches as it is also of importance to limit poverty. . . . A financier with colossal wealth should not exist whilst near him is a poor man in dire necessity. When we see poverty allowed to reach a condition of starvation it is a sure sign that somewhere we shall find tyranny. The rich must give of their abundance, they must soften their hearts and cultivate a compassionate intelligence.”

Religion has initiated in Sweden three distinct phases of national development: The initial phase of exotic influence began in the period of the Vikings, 800-1000; the second phase might be said to constitute the Medieval Catholic Church when the intellectual life fused with that of the continent of Europe, and the third phase—the [Page 703] Reformation—from which issued national independence and entrance upon a new political and economic experience. It marked the inception of interest in elementary education. Today school and church are classified under one department head with representation in the King’s Cabinet.

The Christian Faith was originally planted in Sweden by the Crusaders, Ansgarius and Birgitta, early in the ninth century and while the Scandinavian may adopt a material civilization with facility, the fact that Christianity was not officially inaugurated as a state religion till the eleventh century demonstrates the depth of religious susceptibility of the Norseman. The old “pagan” faith was not subverted till after the conquest of England by the Danish Kings, Sweyn and Canute.

Significantly, Ansgarius foresaw a future spiritual glory for Sweden. “A great light,” he said, “will emanate from the North.” That was early in the ninth century. Early in the eighteenth century, nine centuries later, Sweden gave birth to a spiritual genius, Emmanuel Swedenborg. His advent, the spiritual life he released, had the effect of refreshing spring showers. He magnified anew the belief in immortality, picturing graphically in his interpretative scriptural writings the continuity of life—a factor of incalculable potency in relieving the egocentric maladies that attack mankind.

In the journey of the soul, depicted with transcendental beauty by Bahá’u’lláh in “Seven Valleys,” He writes, “O Son, if thou canst overcome sleep thou wilt also be able to conquer death and if thou canst prevent thy waking from sleep wilt thou be able to prevent thy rising after death.”

And the scientific exposition of ‘Abdu’l-Bahá inculcates a clear knowledge of this teaching. “The immortality of the soul,” he says, “is mentioned in the Holy Books. It is the fundamental basis of divine religions. . . . Total annihilation is an impossibility. At most, composition is ever subject to decomposition or disintegration. . . . This is the law of creation in its endless forms and infinite variety. As existence can never become non-existence there is no death for man. . . . The rational proof of this is that the atoms of the material elements are transferable from one form of existence to another, from one degree and kingdom to another, lower or higher. For example, an atom of the soil of dust of earth may traverse the kingdoms from mineral to man by successive incorporations into the bodies of the organisms of those kingdoms. . . . Throughout these degrees . . . it retains its atomic existence and is never annihilated nor relegated to nonexistence. . . . Death, therefore, is applicable to a change or transference from one degree or condition to another. . . . The purpose is this:—that the everlasting bestowal of God vouchsafed to man is never subject to corruption. . . . The conception of annihilation is a factor in human degradation, a cause of human debasement and lowliness, a source of human fear and abjection. It has been conducive to the dispersion and weakening of human thought, whereas the realization of existence and continuity has upraised man to sublimity of ideals, established the foundations of human progress and stimulated the development of heavenly virtues. . . . Spiritual existence is absolute immortality, completeness and unchangeable being.”

The philosophical and spiritual teachings of Emmanuel Swedenborg penetrated the West. In a Tablet addressed to an American Bahá’í, E. E. Wrestling-Brewster, ‘Abdu’l-Bahá gave to Emmanuel Swedenborg the significance of minor prophet. “As soon as a bird is fledged,” he said in that Tablet, "it cannot keep itself on the ground. . . . When the season of spring dawns, a new and wonderful motion and rejuvenation is witnessed in all the existing things; the mountains and meadows are revived; the trees find freshness and delicacy and are clothed with radiant and bright leaves, blossoms and fruit. . . In reality Emmanuel was the forerunner of the second coming of His Holiness the Christ and the herald of the path to the Kingdom. . . . I hope that thou wilt arise to perform all that which His Highness Emmanuel hath predicted. . . .”

In recent times a movement to recapture the spirit released by Swedenborg was set in motion under the leadership of the late Archbishop Nathan Söderblom of Upsala, [Page 704]Sweden. The ancient church of Ansgarius, situated on the island of Visneg Ö outside of Stockholm was renovated and in 1930, an exalted spiritual ceremony took place in that church. There congregated the Ruling House of Sweden, Archbishops representing most of the nations of Europe, besides eminent men and women. The late Archbishop Söderblom presiding called to mind the sacrifice of those early Crusaders in promoting a new Faith—his theme taken from the twenty-fourth Psalm: “Lift up your head, O ye gates and be ye lifted up ye everlasting doors; and the King of Glory shall come in. . . . Who is this King of Glory! The Lord of Hosts, He is the King of Glory!”

Undoubtedly the mission of Emmanuel Swedenborg was greater than his most devoted adherents imagined, for he was indeed an announcer of the approach of that cycle of reality envisioned by poets in all ages and promised by Celestial Messengers in succeeding cycles, the Era of Universal Peace and Enlightenment, initiated by the Báb in 1844, brought into the full range of its magnificence and power by Bahá’u’lláh, 1863-1892, and carried by His Son, ‘Abdu’l-Bahá in person to the Western continents.

Throughout his arduous career, the late Archbishop Söderblom devoted his far-reaching influence to the propagation of spiritual and humanitarian ideals. He investigated and endorsed the Bahá’í teachings, finding in them the fulfillment of his loftiest aspirations. In his later years he worked to establish those principles. His efforts have borne fruit. In her recent travels throughout Northern Europe, the international Bahá’í teacher, Mrs. Louise Erickson, was impressed with a new spirit permeating her native land, Sweden. “Wherever I spoke, wherever I met thinking people,” she said, “I felt the presence of a new spirit. Frequently I heard the remark “Our beloved Archbishop Söderblom was an ardent advocate of those very principles which you are disseminating.” And Mrs. Erickson added, “The cultured people of Sweden are putting into practice the Principles revealed by Bahá’u’lláh, although unaware of their source. The movements for peace in Sweden are strong.”

When the newspapers of Sweden announced that Mrs. Louise Erickson, Swedish-American Bahá’í teacher had—in an audience with the Crown Prince—-presented His Royal Highness with literature on the Bahá’í Faith, it was the signal for widespread interest and as it offered a panacea for the social, religious, national and political ills which have beset mankind, it made a strong appeal to leaders of peace movements. To eager inquirers Mrs. Erickson lost no time in declaring the Principles of Bahá’u’lláh to be the creative source for the solution and healing of these problems. She spoke of this new Faith as “a religion not new but revitalized and freed from dogmas and rituals. To leaders of Peace organizations Mrs. Erickson said simply, “Peace cannot be accomplished with a plan. You must have principles. ‘Abdu’l-Bahá said that Peace will come—it is the spirit of the age!”

“Today,” ‘Abdu’l-Bahá said, “there is no greater glory for man than that of service in the Cause of the Most Great Peace. The powers of the earth cannot withstand the privileges and bestowals which God has ordained for this great and glorious century. It is a need and exigency of the time. Man can withstand anything except that which is divinely intended and indicated for the age and its requirements. . . . At present Universal Peace is a matter of great importance, but unity of conscience is essential so that the foundations of this matter may become secure.”

Mrs. Erickson found that distinguished public servant of Sweden, Carl Lindhagen, a strong advocate of peace. In a remarkable interview granted her by the former Mayor of Stockholm, Mrs. Erickson received inestimable support. “When he conceded the interview,” she said, “he invited me to come and see his home. ‘Come out to my house,’ he said, ‘I want you to see my home.’

“The house is built on a high rock. Viewed as one approaches from below it appears like a great white swan resting against the rock. Mr. Lindhagen met me at the door and invited me to the veranda to meet Mrs. Lindhagen and there to view the scenery. From the veranda the panorama is mountains, valleys and water. You gaze out over Lake Mälär, the most historic spot [Page 705] in Sweden. It completely surrounds the little town of Mariefred, on a tiny island, and there is Gripsholm Castle built by the great King Gustav Vasa.

"Mr. Lindhagen intended that this should be an inspiration to me. It was. The home and the environment were to me the key to the personality of my host. ‘We are too busy with humanitarian work and our writing,’ Mrs. Lindhagen told me, ‘to enjoy our home.’

“In the library we had coffee and smörbröd—coffee is the rare treat in Sweden—and the conversation settled on the paramount question—Peace. I outlined the principles of Bahá’u’lláh, dwelling especially on the oneness of mankind, the abolition of all prejudices, harmony between science and religion, the equality of privileges for men and women, universal education and a universal language. My host listened attentively and answered, ‘I have always thought along these lines. But if they build on the principle of a Universal Language that alone will establish Peace. It is a medium for universal understanding. I believe in the Principle, that is why I work for it.’ ” Esperanto is becoming increasingly popular in Sweden.

“You must speak Esperanto very well,” I ventured, recalling public addresses made by Mr. Lindhagen in Stockholm at the Esperanto Convention in 1934, and at Danzig, where he had planted a tree at a public ceremony given by the Esperantists there. Gathering from all corners of the globe, representatives of this organization brought with them the soil in which the tree was planted.

“No,” he answered, “I studied that speech in Esperanto especially for the Convention.”

“Have you seen the Crown Prince?” he asked.

“No,” I told him, “I have no acquaintance who can open the way to an audience.”

He arose, excused himself with exquisite courtesy and left the room. “I have talked with the Crown Prince on the telephone,” he announced when he came back, “and he will receive you next Tuesday at ten in the morning.”

“It was my wish to leave with Mr. Lindhagen a copy of ‘Bahá’u’lláh and the New Era.’ He requested me to autograph it and seating me at his own desk he said, “Write my name and yours under it. On my vacation I shall study it.”

“This instructive and refreshing interview—which seemed to pass so quickly—had consumed several hours and was the means of my audience with the Crown Prince.”

“Bend your minds and wills,” Bahá’u’lláh admonished over sixty years ago, “to the education of the peoples and kindreds of the earth, that haply the dissensions that divide it may, through the power of the Most Great Name, be blotted out from its face and all mankind become the upholders of one Order, and the inhabitants of one City. . . . Ye dwell in one world and have been created through the operation of one Will.”

In a beautiful home an hour’s ride outside of Stockholm, Mrs. Erickson found Harald Thilander, blind Esperantist and publisher of Braille books. This remarkable man has translated into Esperanto and published in Braille a considerable number of Bahá’í pamphlets.

Nowadays the ancient democratic spirit of Sweden is embodied in His Royal Highness, Gustav Adolph, the beloved Crown Prince. “The Crown Prince,” Mrs. Erickson related, “is required to participate in social activities ranging anywhere from the dedication of universities, public parks, museums and schools to cattle conventions. He instils new ideas and practical methods as well as the pattern of noble ideals and beauty. I believe he is surely one of the busiest men in all the world. To have met him personally is an experience I shall cherish always. That meeting opened every single door and was the greatest means for the spreading of the universal teachings of Bahá’u’lláh.”

“In Copenhagen, I telephoned Mrs. Ruth Bryan Owen, American Ambassador to Denmark. I had met her distinguished father, William Jennings Bryan, after his pilgrimage to ‘Akká while ‘Abdu’l-Bahá was still in prison there. She arranged for me an opportunity to present His Majesty, King of Denmark, with a copy of ‘Bahá’u’lláh and the New Era’ in Danish.”

Up from the age of the Vikings, to [Page 706] Ansgarius and Birgitta, through the Medieval Ages to the Reformation and Swedenborg—destined as the herald of the approach of the Promised Age—the influence perpetuating the onward march of Sweden has been, without doubt, superbly spiritual. This preparation, combined with a natural religious yearning, is indeed significant of a spiritual destiny. That spirit it must have been that sustained her and stayed precipitation into the World War and in the present maelstrom of conflicting and unpredictable events in which the nations of Europe are becoming more and more submerged. Is it not possible that Sweden, reinforced with new spiritual values—the dynamic principles and teachings of Bahá’u’lláh—will not be caught in the disintegrating forces of war and aggression; will keep aloof and stand ready to lead the way out of the perplexities and chaos of that old world order?

Bahá’í Pioneers of Írán.