Bahá’í World/Volume 7/The Institution of the Mashriqu’l-Adhkár
THE INSTITUTION OF THE MASHRIQU’L-ADHKÁR
Visible Embodiment of the Universality of the Faith of Bahá’u’lláh
FOREWORD
MANY discerning minds have testified to the profoundly significant change which has taken place during recent years in the character of popular religious thinking. Religion has developed an entirely new emphasis, more especially for the layman, quite independent of the older sectarian divisions.
Instead of considering that religion is a matter of turning toward an abstract creed, the average religionist today is concerned with the practical applications of religion to the problems of human life. Religion, in brief, after having apparently lost its influence in terms of theology, has been restored more powerfully than ever as a spirit of brotherhood, an impulse toward unity, and an ideal making for a more enlightened civilization throughout the world.
Against this background, the institution of the Mashriqu’l-Adhkár stands revealed as the supreme expression of all those modern religious tendencies animated by social ideals which do not repudiate the reality of spiritual experience but seek to transform it into a dynamic striving for unity. The Mashriqu’l-Adhkár, when clearly understood, gives the world its most potent agency for applying mystical vision or idealistic aspiration to the service of humanity. It makes visible and concrete those deeper meanings and wider possibilities of religion which could not be realized until the dawn of this universal age.
The term “ Mashriqu’l-Adhkár” means literally, "Dawning-place of the praise of God.”
To appreciate the significance of this Bahá’í institution, we must lay aside all customary ideas of the churches and cathedrals of the past. The Mashriqu’l-Adhkár fulfills the original intention of religion in each dispensation, before that intention had become altered and veiled by human invention and belief.
The Mashriqu’l-Adhkár is a channel releasing spiritual powers for social regeneration because it fills a different function than that assumed by the sectarian church. Its essential purpose is to provide a community meeting-place for all who are seeking to worship God, and achieves this purpose by interposing no man-made veils between the worshiper and the Supreme. Thus, the Mashriqu’l-Adhkár is freely open to people of all Faiths on equal terms, who now realize the universality of Bahá’u’lláh in revealing the oneness of all the Prophets. Moreover, since the Bahá’í Faith has no professional clergy, the worshiper entering the Temple hears no sermon and takes part in no ritual the emotional effect of which is to establish a separate group consciousness.
Integral with the Temple are its accessory buildings, without which the Mashriqu’l-Adhkár would not be a complete social institution. These buildings are to be devoted to such activities as a school for science, a hospice, a hospital, an asylum for orphans. Here the circle of spiritual experience at last joins, as prayer and worship are allied directly to creative service, eliminating the static subjective elements from religion and laying a foundation for a new and higher type of human association.
THE SPIRITUAL SIGNIFICANCE OF THE MASHRIQU’L-ADHKÁR
A LETTER FROM SHOGHI EFFENDI
The Beloved of the Lord and the Handmaids of the Merciful throughout the United States and Canada.
MY well-beloved friends:
Ever since that remarkable manifestation of Bahá’í solidarity and self-sacrifice which has signalized the proceedings of last year’s memorable Convention, I have been expectantly awaiting the news of a steady and continuous support of the Plan which can alone ensure, ere the present year draws to its close, the resumption of building operations on our beloved Temple.
Moved by an impulse that I could not resist, I have felt impelled to forego what may be regarded as the most valuable and sacred possession in the Holy Land for the furthering of that noble enterprise which you have set your hearts to achieve. With the hearty concurrence of our dear Bahá’í brother, Ziaoulláh Asgarzadeh, who years ago donated it to the Most Holy Shrine, this precious ornament of the Tomb of Bahá’u’lláh has been already shipped to your shores, with our fondest hope that the proceeds from its sale may at once ennoble and reinforce the unnumbered offerings of the American believers already accumulated on the altar of Bahá’í sacrifice. I have longed ever since to witness such evidences of spontaneous and generous response on your part as would tend to fortify within me a confidence that has never wavered in the inexhaustible vitality of the Faith of Bahá’u’lláh in that land.
I need not stress at this moment the high hopes which so startling a display of unsparing devotion to our sacred Temple has already aroused in the breasts of the multitude of our brethren throughout the East. Nor is it I feel necessary to impress upon those who are primarily concerned with its erection the gradual change of outlook which the early prospect of the construction of the far-famed Mashriqu’l-Adhkár in America has unmistakably occasioned in high places among the hitherto sceptical and indifferent towards the merits and the practicability of the Faith proclaimed by Bahá’u’lláh. Neither do I need to expatiate upon the hopes and fears of the Greatest Holy Leaf, now in the evening of her life, with deepening shadows caused by failing eyesight and declining strength swiftly gathering about her, yearning to hear as the one remaining solace in her swiftly ebbing life the news of the resumption of work on an Edifice, the glories of which she has, from the lips of ‘Abdu’l-Bahá Himself, learned to admire. I cannot surely overrate at the present juncture in the progress of our task the challenging character of these remaining months of the year as a swiftly passing opportunity which it is in our power to seize and utilize, ere it is too late, for the edification of our expectant brethren throughout the East, for the vindication in the eyes of the world at large of the realities of our Faith, and last but not least for the realization of what is the Greatest Holy Leaf’s fondest desire.
As I have already intimated in the course
of my conversations with visiting pilgrims,
so vast and significant an enterprise as the
construction of the first Mashriqu’l-Adhkár
of the West should be supported, not by the
munificence of a few but by the joint
contributions of the entire mass
of the convinced followers of the Faith. It cannot be
denied that the emanations of spiritual
power and inspiration destined to radiate
from the central Edifice of the
Mashriqu’l-Adhkár will
to a very large extent depend
upon the range and variety of
the contributing believers,
as well as upon the nature
and degree of self-abnegation which their
unsolicited offerings will entail. Moreover,
we should, I feel, regard it as an axiom and
guiding principle of Bahá’í administration
that in the conduct of every specific Bahá’í
activity, as different from undertakings of
a humanitarian, philanthropic, or charitable
character, which may in future be
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conducted under
Bahá’í auspices, only those
who have already identified themselves with
the Faith and are regarded as its avowed
and unreserved supporters should be invited
to join and collaborate. For apart from the
consideration of embarrassing complications
which the association of non-believers in the
financing of institutions of a strictly Bahá’í
character may conceivably engender in the
administration of the Bahá’í community of
the future, it should be remembered that
these specific Bahá’í institutions, which
should be viewed in the light of Bahá’u’lláh’s
gifts bestowed upon the world, can best
function and most powerfully exert their
influence in the world only if reared and
maintained solely by the support of those
who are fully conscious of, and are
unreservedly submissive to, the claims inherent
in the Revelation of Bahá’u’lláh. In cases,
however, when a friend or sympathizer of
the Faith eagerly insists on a monetary
contribution for the promotion of the Faith,
such gifts should be accepted and
duly acknowledged by the elected representatives
of the believers with the express
understanding that they would
be utilized by them only
to reinforce that section of the Bahá’í Fund
exclusively devoted to philanthropic
or charitable purposes. For, as the
Faith of Bahá’u’lláh extends
in scope and in influence, and
the resources of Bahá’í communities
correspondingly multiply, it will
become increasingly desirable to
differentiate between such
departments of the Bahá’í treasury
as minister to the needs of the world at large, and
those that are specifically designed
to promote the direct interests of the Faith itself.
From this apparent divorce between Bahá’í
and humanitarian activities it must not,
however, be inferred that the animating
purpose of the Faith of Bahá’u’lláh stands
at variance with the aims and objects of the
humanitarian and philanthropic institutions
of the day. Nay, it should be realized by
every judicious promoter of the Faith that
at such an early stage in the evolution and
crystallization of the Cause such
discriminating and precautionary
measures are inevitable and even
necessary if the nascent
institutions of the Faith are to
emerge triumphant and unimpaired from the present
welter of confused and often conflicting
interests with which they are surrounded.
This note of warning may not be thought
inappropriate at a time when, inflamed by
a consuming passion to witness the early
completion of the Mashriqu’l-Adhkár, we
may not only be apt to acquiesce
in the desire of those who,
as yet uninitiated into
the Cause, are willing to lend
financial assistance to
its institutions, but may even
feel inclined to solicit from them such aid
as it is in their power to render. Ours
surely is the paramount duty so to acquit
ourselves in the discharge of our most sacred
task that in the days to come neither the
tongue of the slanderer nor the pen of the
malevolent may dare to insinuate that so
beauteous, so significant an Edifice has been
reared by anything short of the unanimous,
the exclusive, and the self-sacrificing
strivings of the small yet determined body of
the convinced supporters of the Faith of
Bahá’u’lláh. How delicate our task, how
pressing the responsibility that weighs upon
us, who are called upon on one hand to
preserve inviolate the integrity
and the identity of the regenerating
Faith of Bahá’u’lláh, and to vindicate
on the other its broad,
its humanitarian, its all-embracing principles!
True, we cannot fail to realize at the present stage of our work the extremely limited number of contributors qualified to lend financial support to such a vast, such an elaborate and costly enterprise. We are fully aware of the many issues and varied Bahá’í activities that are unavoidably held in abeyance pending the successful conclusion of the Plan of Unified Action. We are only too conscious of the pressing need of some sort of befitting and concrete embodiment of the spirit animating the Cause that would stand in the heart of the American Continent both as a witness and as a rallying center to the manifold activities of a fast growing Faith. But spurred by those reflections may we not bestir ourselves and resolve as we have never resolved before to hasten by every means in our power the consummation of this all-absorbing yet so meritorious task? I beseech you, dear friends, not to allow considerations of number, or the consciousness of the limitation of our resources, or even the experience of inevitable setbacks
Aerial view of the port and city of Haifa. The arrow points to the Shrine of the Báb amidst its surrounding gardens. All the property, roughly indicated within the white dots, is permanent open space, dedicated to the Shrine.
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which every mighty undertaking is bound
to encounter, to blur your vision, to dim
your hopes, or to paralyze your efforts in
the prosecution of your divinely appointed
task. Neither, do I entreat you, suffer
the least deviation into the paths of
expediency and compromise to obstruct those
channels of vivifying grace that can alone
provide the inspiration and strength vital
not only to the successful conduct of its
material construction, but to the fulfillment
of its high destiny.
And while we bend our efforts and strain our nerves in a feverish pursuit to provide the necessary means for the speedy construction of the Mashriqu’l-Adhkár, may we not pause for a moment to examine those statements which set forth the purpose as well as the functions of this symbolical yet so spiritually potent Edifice? It will be readily admitted that at a time when the tenets of a Faith, not yet fully emerged from the fires of repression, are as yet improperly defined and imperfectly understood, the utmost caution should be exercised in revealing the true nature of those institutions which are indissolubly associated with its name.
Without attempting an exhaustive survey of the distinguishing features and purpose of the Mashriqu’l-Adhkár, I should feel content at the present time to draw your attention to what I regard as certain misleading statements that have found currency in various quarters, and which may lead gradually to a grave misapprehension of the true purpose and essential character of the Mashriqu’l-Adhkár.
It should be borne in mind that the central Edifice of the Mashriqu’l-Adhkár, round which in the fullness of time shall cluster such institutions of social service as shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant, should be regarded apart from these Dependencies, as a House solely designed and entirely dedicated to the worship of God in accordance with the few yet definitely prescribed principles established by Bahá’u’lláh in the Kitáb-i-Aqdas. It should not be inferred, however, from this general statement that the interior of the central Edifice itself will be converted into a conglomeration of religious services conducted along lines associated with the traditional procedure obtaining in churches, mosques, synagogues, and other temples of worship. Its various avenues of approach, all converging towards the central Hall beneath its dome, will not serve as admittance to those sectarian adherents of rigid formulæ and manmade creeds, each bent, according to his way, to observe his rites, recite his prayers, perform his ablutions, and display the particular symbols of his faith within separately defined sections of Bahá’u’lláh’s Universal House of Worship. Far from the Mashriqu’l-Adhkár offering such a spectacle of incoherent and confused sectarian observances and rites, a condition wholly incompatible with the provisions of the Aqdas and irreconcilable with the spirit it inculcates, the central House of Bahá’í worship, enshrined within the Mashriqu’l-Adhkár, will gather within its chastened walls, in a serenely spiritual atmosphere, only those who, discarding forever the trappings of elaborate and ostentatious ceremony, are willing worshipers of the one true God, as manifested in this age in the Person of Bahá’u’lláh. To them will the Mashriqu’l-Adhkár symbolize the fundamental verity underlying the Bahá’í Faith, that religious truth is not absolute but relative, that Divine Revelation is not final but progressive. Theirs will be the conviction that an all-loving and ever-watchful Father Who, in the past, and at various stages in the evolution of mankind, has sent forth His Prophets as the Bearers of His Message and the Manifestations of His Light to mankind, cannot at this critical period of their civilization withhold from His children the Guidance which they sorely need amid the darkness which has beset them, and which neither the light of science nor that of human intellect and wisdom can succeed in dissipating. And thus having recognized in Bahá’u’lláh the source whence this celestial light proceeds, they will irresistibly feel attracted to seek the shelter of His House, and congregate therein, unhampered by ceremonials and unfettered by creed, to render homage to the one true God, the Essence and Orb of eternal Truth, and to
Aerial View of the Bahá’í Temple at Wilmette, Illinois, U. S. A.
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exalt and magnify the
name of His Messengers and Prophets Who,
from time immemorial even unto our day,
have, under divers
circumstances and in varying measure,
mirrored forth to a dark and wayward world
the light of heavenly Guidance.
But however inspiring the conception of Bahá’í worship, as witnessed in the central Edifice of this exalted Temple, it cannot be regarded as the sole, nor even the essential, factor in the part which the Mashriqu’l-Adhkár, as designed by Bahá’u’lláh, is destined to play in the organic life of the Bahá’í community. Divorced from the social, humanitarian, educational and scientific pursuits centering around the Dependencies of the Mashriqu’l-Adhkár, Bahá’í worship, however exalted in its conception, however passionate in fervor, can never hope to achieve beyond the meager and often transitory results produced by the contemplations of the ascetic or the communion of the passive worshiper. It cannot afford lasting satisfaction and benefit to the worshiper himself, much less to humanity in general, unless and until translated and transfused into that dynamic and disinterested service to the cause of humanity which it is the supreme privilege of the Dependencies of the Mashriqu’l-Adhkár to facilitate and promote. Nor will the exertions, no matter how disinterested and strenuous, of those who within the precincts of the Mashriqu’l-Adhkár will be engaged in administering the affairs of the future Bahá’í Commonwealth, fructify and prosper unless they are brought into close and daily communion with those spiritual agencies centering in and radiating from the central Shrine of the Mashriqu’l-Adhkár. Nothing short of direct and constant interaction between the spiritual forces emanating from this House of Worship centering in the heart of the Mashriqu’l-Adhkár, and the energies consciously displayed by those who administer its affairs in their service to humanity can possibly provide the necessary agency capable of removing the ills that have so long and so grievously afflicted humanity. For it is assuredly upon the consciousness of the efficacy of the Revelation of Bahá’u’lláh, reinforced on one hand by spiritual communion with His Spirit, and on the other by the intelligent application and the faithful execution of the principles and laws He revealed, that the salvation of a world in travail must ultimately depend. And of all the institutions that stand associated with His Holy Name, surely none save the institution of the Mashriqu’l-Adhkár can most adequately provide the essentials of Bahá’í Worship and service, both so vital to the regeneration of the world. Therein lies the secret of the loftiness, of the potency, of the unique position of the Mashriqu’l-Adhkár as one of the outstanding institutions conceived by Bahá’u’lláh.
Dearly-beloved friends! May we not as the trustees of so priceless a heritage, arise to fulfill our high destiny?
Haifa, Palestine,
October 25, 1929.
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PROGRESS IN ORNAMENTATION OF THE UNIVERSAL HOUSE OF WORSHIP
BY ALLEN B. MCDANIEL
DURING the summer of 1937, a Technical Committee, composed of outstanding business and technical men—selected both from within and without the Cause on the basis of qualifications—made a thorough study and review of the field of architectural concrete with special relation to the ornamentation of the Universal House of Worship. This Committee reported to the National Spiritual Assembly at its August meeting at Green Acre, recommending the continuance of the external ornamentation with the exposed aggregate type of architectural concrete, the re-employment of Mr. John J. Earley for the gallery story ornamentation, and the further use of the services of The Research Service as managing and supervising engineers.
Work was begun on the gallery story
ornamentation at the Earley Studios, Rosslyn,
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Va., early in September, 1937,
and subsequently at the Temple. Advance orders
were placed for the materials, such as quartz
for aggregates and steel for reinforcement,
to save costs on a rising market.
Measurements were taken of the faces of the gallery story at the Temple, and templates were made and shipped to the Studio, where the necessary working drawings and wooden models were prepared.
As the ornamentation of this story comprised a base or door section, a window area enclosed with piers and a flat arch, and a top portion of spandrels and a cornice, the project was planned with a view to carrying on the work with the highest efficiency and greatest economy. The economic plan, which resulted from a careful, preliminary study and was consistently followed during construction, involved several major steps: (1) preparation of the models and molds for the ornamentation of the three sections of the large window area, for the spandrels, for the cornice and for the pylons; (2) construction of the wooden forms for the pouring of the base section of the piers, of the architraves and of the arches at the Temple; (3) pouring, seasoning and shipment of the concrete casts; (4) placement of reinforcement and pouring of concrete of base section at the building; (5) erection of window casts and pouring of piers and casings; (6) concreting of arches above window opening; (7) placement of three spandrel sections; (8) erection of cornice casts; (9) capping of cornice; and (10) construction of pylons in place on the structure. These operations were carried on at the Studio and at the Temple as the work progressed to expedite the use of men and materials, and to produce coordination of activities.
The preparation of the original clay models—the first step in the work at the Studio —was completed early in March, 1938. Meanwhile, the plaster models—from which the molds were made—were under way and were finished by the early part of April.
Casting of the various sections of the ornamentation proceeded as the molds became available. This phase of the work was organized on a production basis; the molds were re-used enough times to make the required number of casts for each section—18 spandrels, 27 upper window heads, 27 left window heads, 117 columns, 126 cornice elements, and other similar pieces.
In April, 1938, work was begun at the Temple with the placing of the concrete to form the exterior decoration of the base or door section. As the casts were completed and seasoned at the plant, shipments were made to the Temple and the sections set in place. This erection work was so scheduled and organized as to build from the bottom up and to complete the various portions around the building in sequence. This method has produced such successful results that by the middle of November, 1938, the nine faces were finished—with the exception of the pylons—about three weeks ahead of schedule.
The final completion of the gallery story ornamentation is dependent on weather conditions but the casting of the nine pylons will be done next Spring as soon as the contractor can resume operations. Outdoor work of this particular nature is impracticable during the Winter and early Spring months.
The estimated cost of the work is $125,000.00. The contractor through judicious planning and efficient handling has effected some savings. A few parts of the process have cost more than anticipated. In the end, the actual cost will be fairly close to the estimated cost, unless unforeseen conditions arise.
As the placing of the ornamentation has progressed, the unfolding beauty of the Temple has aroused increasing interest among people of this great community in the heart of the American continent. Visitors in ever increasing numbers are becoming attracted to and visiting this Universal House of Worship—a beacon of faith, hope and light in a darkening, chaotic world.
Sculptors at Work on Original Model.
Finished Units for Gallery Section.
Design in Unit for Gallery Section.
INTERESTING EXPERIENCES WITH TEMPLE VISITORS
BY GERTRUDE STRUVEN
OUR beloved Master has said, regarding the Mashriqu’l-Adhkár, “This is the beginning of organization; it is like unto the first church founded in Christianity; it is an expression of the elevation of the Word of God,” and again, “When built, then, the Mashriqu’l-Adhkár will be the greatest teacher, for it is an expression of the elevation of the Word of God.”
Recently the Guardian has stated, “The Master’s promises about the spiritual power to be released by the completion of the Temple will not be fulfilled until the external decoration is done.”
Again in a letter recently received from the Guardian by Mr. Hilpert Dahl, who has charge of the Guide activities at this time, he gives an added impetus to this work when he says:—
"Regarding the guide work at the Temple; the Guardian attaches the highest importance to it, inasmuch as it affords a splendid opportunity for presenting the Message on a very large scale. The responsibilities which this function calls for are as vital and far-reaching as the privileges it confers on the individual believer.
“The Bahá’í guide has indeed a very sacred obligation to discharge. Not only has he to perfect his knowledge of the Cause, but also to develop all those qualities of tact, wisdom and of ability to present the Message which every Bahá’í teacher requires. It is the duty of those who are in charge of organizing the guide work at the Temple to make every effort to widen its scope, raise the standard of its personnel, and thus increase its effectiveness.”
At meetings held every Thursday evening in the Foundation hall, methods of presenting the Teachings are discussed from many angles. Interest is being shown by the guides and by some new believers who are studying with the idea of becoming guides. Many questions are asked and discussed by all who wish to participate.
Because of radio announcements, groups ranging from twenty to six hundred often come, usually by appointment. They are assigned special speakers who give the Message to the group as a whole; afterwards the visitors are divided into smaller groups and shown the Temple. More questions are asked and answered by the guides who conduct them. Small, casual groups are usually given much more time and their needs are more fully met.
Guides should be prepared for almost any kind of surprise visits. While large groups are supposed to make appointments, they often come in hordes, quite unexpectedly. Recently our caretaker was occupied with an expected group of 108 employees of the Public Service Company of Northern Illinois, when an unannounced crowd of 320 women of the National Credit Association, arrived in several huge busses. There were only two guides present that day, but the caretaker spoke to them all together at first and then they were escorted through the building. Although it is not so satisfactory to be in a large group, these visitors showed much appreciation of what they had received.
The important thing is how many return as individuals to investigate for themselves and find real attraction in this glorious Faith. An increasing number of those who return bringing others is noticeable and the effect of the Century of Progress Exposition made a definite increase in people of capacity. Numbers of Wilmette citizens come quietly by themselves to the Sunday afternoon lectures, but they appear not to want to be noticed or approached.
When people come from places near
Assemblies or groups of Bahá’ís, they
are invited to register stating their
wishes for notices of meetings,
traveling teachers, or for
literature to be sent them. These names
are given to the person who is appointed to
do this work. A list will follow, giving
some idea of the many and varied clubs
which are served; some make yearly visits,
others come even more frequently. Among
the latter are students of the National
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College of Education
which is within a few blocks of the
Temple. They come often,
sometimes with their instructors, or with
their head mistress, who is herself very
friendly to the Cause. They have, by the
way, an extensive Bahá’í library of their
own and they also subscribe to the "World
Order” magazine. Many of these students
come to us for information which they
wish to use in their studies of Comparative
Religion and allied subjects.
Another club which is a frequent visitor is the large Nature and Hiking “Prairie Club” of Chicago. They have been for several Christmases on hikes to see the famous holiday illuminations of the north shore and also to stop at the Temple. They come rain or shine. One year at the time of their outing there was snow and sleet, but in spite of the bad weather, eighty-one came. This time they asked the privilege of asking questions. Most of their questions proved to be about Muḥammad-His relation to this Revelation, His Teachings and how they agreed with the Christian Teachings. Fortunately, the guide had been making a study of this subject and the evening was enjoyed by both visitors and guide.
Occasionally groups have come saying, “We have only a few minutes to stay, so we must hurry,” but they have become so interested that they have stayed for hours.
Groups come from many neighboring towns and cities, as well as from other states and countries. We are always delighted when they remark, "We have been seeing the sights and points of interest all through this region, but this—this—exceeds them all by far.” During the Century of Progress Exposition, many visitors from far and near said that this Temple was above and beyond anything they had seen, and of itself was worth the whole trip. A large proportion of these received much of the Teachings also.
The following is a list which gives some idea of visiting Clubs:
19 Members of the Nineteenth Century Club of Oak Park
21 Members of the Eastern Star of Wilmette
55 Members of the Know Your Town Club of Stolp School, Wilmette
National College of Education in Evanston, different visits:—
- 43 students
- 63 students with instructor
- 32 students with 17 children of the
Model School
- 7 students Class in History of Religion
200 Geographic Society of Chicago
550 Members Chicago Recreation Tour, under Chicago Board of Education
On one Sunday there were 879 visitors (exclusive of the Sunday afternoon audience) which included:—
600 W.P.A. Educational Project, Board of Education, Chicago
57 Members Altrui Club of Chicago Women
60 Members Chicago Chemistry Club
25 Members of Howard School of Wilmette, with their teacher; following is a letter of appreciation from them:—
Bahá’í House of Worship
Sheridan Road,
We the Travel Club of Howard School wish to send this note of thanks to you.
We sincerely thank the three ladies, the caretaker and the head-engineer for their kindness in showing us over your beautiful building last week, Tuesday June first. Your interesting talks opened new doors to us. A new view of religion was revealed to us.
We deeply appreciate what you did for us.
Sincerely,
Club President, Mary Jane Henderson
Club Secretary, Ellan Burns.
Numbers of other letters similar to this have been received.
125 W.P.A. Free Educational Tour, Chicago
37 North Shore Boys Club
16 Fellowship lst Methodist Church, Evanston (16 boys)
23 —two primary school grades with their teachers
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24 Members Bethel Lutheran Young Ladies
Society of Chicago
56 Industrial Art Teachers
40 Evanston Girl Scouts
143 Free Chicago Tours for Chicagoans
64 Portage Park Woman’s Club and People’s Church of Chicago
35 Boys from the Society of the Divine Word, St. Mary’s Mission House, Techny, with Father Kraft
125 Boys from the same society, with three priests
35 Students in Landscape Architecture, State University, of Ames, Iowa
61 Albion College, Altoona, Michigan-Class in Sociology, Dean Whitehouse, leader
21 Students Von Steuben School, Chicago
32 Members Congregational Church
9 Universal Study Club
175 Libertyville Woman’s Club
98 Englewood Woman’s Club
81 Electrical Association of Chicago
18 Riverside Study Club
50 Young People’s Group—People’s Liberal Church, Chicago
28 Northridge Woman’s Club of Wilmette
225 Wilmette Woman’s Club with
30 Dramatic Club of Chicago
33 1st Baptist Church, Evanston
25 Epworth League, Methodist Episcopal Church, Ravenswood
55 Daughters of Indiana
14 Trinity Evangelical Lutheran Church, Chicago
44 Budapest University Chorus
40 Bohemian Club, Chicago
150 Chicago Tour Club
10 Culture Club
65 Schurz Out Door Club
30 C.C.C. boys
40 People’s Church, Junior Woman’s Club
86 1st English Lutheran Church, Chicago
99 Chicago Free Tours
24 Chicago Ladies’ Aid Association
30 Eleanor Club
25 Ladies’ Society of Idritt Co-operative of Chicago
24 Members Elmhurst Woman’s Club
17 Members Presbyterian Church, Highland Park
200 Members Chicago Free Tours
In connection with the groups listed, there follows a brief record of the total numbers of visitors to the Temple since the records were begun:—
For the years from 1932 to July 1937, inclusive, the record of visitors, exclusive of those attending Sunday meetings, covered 54 months in which time we had 67,321 visitors, comprising 15,836 groups, large and small.
The largest group recorded, coming without appointment, 320. The largest number of Sunday casual visitors, with no Clubs present, was 438, on September 22, 1935. Only occasional visitors are conducted through the Temple during the cold months when there is no regular heat.
With the small groups which come daily in the season, we meet every type of question imaginable. The Orthodox ask again and again the same old questions; a few open their minds, perhaps for only a few moments.
One group of a slightly “unorthodox orthodoxy” recently endeavored in their visit, to be patient, polite and tolerant, and asked their questions, listened quietly to our explanations, and tried to harmonize them with their own ideas and beliefs. One of their number who was more able to comprehend would repeat the answer; for instance, "You say that this man Bahá’u’lláh brought the same Light as Jesus the Christ, and so nothing is taken away from Christ, but is a fulfillment?” Thus she seemed to form a link between the guide and the questioners, rather lessening the tension in the group themselves.
They expressed themselves as very grateful for the time and "trouble” which had been taken. Upon leaving, one of their number, very conscientiously said, "We do not wish you to understand that we accept all that you have told us.” They were assured that they were as free as the air.
Some of their questions were:— How do you regard "heaven and hell”?
How do you interpret the Resurrection? Do you not think that "He will come in the clouds?”
Do you not believe in the “redeeming blood of Jesus, and that none other can be saved?”
Finished Units Awaiting Shipment the Temple.
Plaster Model, Base Section of Pylon.
Finished Unit, Section of Window Head.
Carving an Original Model
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436
Do you have some observance answering to the "Lord’s Supper”?
Do you observe baptism?
On the other hand, we have had young divinity students; one especially, just beginning to preach and not yet crystallized into the theological mold, nor as yet subject to the dictation of a congregation, was much impressed with the Teachings. On departing he took with him a volume of “Bahá’u’lláh and the New Era,” in order to continue his investigation and requested further contacts if any teachers were in his vicinity. Other liberal young ministers also have gone harmoniously along with us, as we discussed the Teachings and principles. They have had no reservations and seemed to be in perfect harmony.
One guide says, "I find that although sometimes questions begin at once when entering the Temple doors, or even outside, more questions are likely to arise at the Model, where it is practically impossible to speak of the beautiful symbolism of the Temple without at the same time giving the Teachings. There the Oneness of mankind, of religion, and of God are dwelt upon. Here also we try to arrive at some understanding of the personality and capacity of the visitor.”
While going up the stairs to the "House of Worship,” the guide tries to seize a moment in which to pray for guidance in this service. As soon as a visitor arrives at the auditorium, after a gasp of wonder and admiration, and almost without exception, he asks the cause back of this edifice. Then comes the question: “Why was it built way out here in Wilmette, or even in Chicago? There must be some great force behind you that you are enabled to design and erect this inspiring Temple.”
The guides are, indeed, aware of a "force” which is agitating all things. They feel the Temple to be a fortress, and are conscious many times of spiritual support, and feel uplifted and empowered to deliver with authority and ardor, the Message of Bahá’u’lláh. The Temple is the easiest place in the world in which to deliver this glorious Message, and thus those who serve gain invaluable experience in meeting all races, creeds, nationalities; high and low, rich and poor, religious, un-religious, enthusiastic and apathetic, educated and ignorant; angry ones, blind, seeing and indifferent. Some there are who have never read a religious book; many young people know nothing about the church or the Bible. One little couple of lovers wandered in and out, never realizing that there was anything above the Foundation hall. When told, they “didn’t think they would go up.”
There have been several atheists who professed great longing for faith but clung tenaciously to their own cherished ideas. One of these was a young Jew, a doctor and scientist. He said he longed for faith, but being scientific, he could not believe in God; there is no proof. After some conversation, it seemed advisable to give him ‘Abdu’l-Bahá’s Tablet to Dr. Forel. He soon brought it back, explaining, "I read it because you were so kind, but ‘Abdu’l-Bahá assumes so many things!” He had first decided not to read it, but finally having done so, found no truth in it. One’s heart ached for him that he might cry out from the depths of his soul, "Lord: I believe! Help Thou my unbelief!”
Another Jewish visitor was quite
different. He was a beautiful
old man, a Rabbi,
who believed in the divinity of
Moses—something rare in our experience—and
stated that “anyone who studied deeply the
teachings of Moses would clearly
understand that.” He said he was coming again.
He might well have been the old
"grandfather” spoken about by one of three lovely
young Jewish girls who came later. We did
not at first know they were Jewish. They
were obliged, due to the number of visitors
at that time, to join with another two,
young people who stated they were from
Rome, Italy, and we assumed them to be
Catholic. They seemed interested in
everything told them. Presently these two left,
and the young trio began asking
their questions. One of them asked, "Do you have
services in the Auditorium and worship the
sun, as we have been told?” When told our
belief in the Oneness of mankind, she asked,
"Do you think racial intermarriage would
help to bring about world harmony and
peace?” Answered, "yes,” she said "my
grandfather believes that also.” "Your
[Page 437]
grandfather must be
a very wise man—is he
not?” and she said sweetly, “Yes, he is, and
he believes much that you have told us; he
would love your teachings; I am going to
bring him.”
The guide said, "This is, however, a very delicate question, and must be approached very wisely and carefully. Ethnologists declare there is actually no superior race; one race may be in the ascendant at one time, and centuries hence it may become degraded, and another advanced, according to their adherence to the laws of God, or according to God’s plan for them.
After a talk in which they asked many good questions, one of the girls became suddenly aware of what this "Oneness of Mankind” might involve, and rather breathlessly asked, "You believe in intermarriage between colored and white?” She was told that for the future, the ideal was to have no race feeling whatsoever; and that two young people wishing to marry, must according to Bahá’í law, have the consent of both parents.
According to Bahá’u’lláh, we were one race, one family in the sight of God; that racial, religious and political prejudices were recognized as the definite causes of separation and war between men; and that "War is the most dreadful thing in the World of humanity.” She said, "Do you believe that eventually all nations will become unified and have one religion?”
Answer, "By abolishing these causes, man will be enabled to live in peace and tranquillity.”
Bahá’u’lláh has said, "The generality of mankind is still immature. Had it acquired sufficient capacity We would have bestowed upon it so great a measure of Our knowledge that all who dwell on earth and in heaven would have found themselves by virtue of the grace streaming from Our pen, completely independent of all knowledge save the knowledge of God, and would have been securely established upon the throne of abiding tranquillity.”
During the Jewish holidays, a large number of Jewish women visited us. Many were older women, hearty and cordial. Some of them wore shawls on their heads. They were very understanding, and when the group left, one of them stepped forward, laying her hands on those of the guide, and said with a beaming smile, “You are good people; I hope you will have the greatest success. God bless you!”
Another group of fresh and charming young girls came from Northwestern University. They were confessedly surprised and delighted to receive the explanations about the building, and a great deal about the Cause. They were so happy, they sat down on the floor in Foundation hall, two perched upon the table, and all absolutely absorbed, fairly showered their questions on the guide—questions regarding World Peace, racial unity, political unity.
"What relation does Bahá’u’lláh bear to Christ?”
“Do Bahá’ís believe Him to be equal in station to Christ?” and "Then He does not take anything away from Christ, rather fulfills?”
They had previously asked, "Why do we need a new revelation, when Christ revealed all and more than we have ever lived up to?”
“Why should He come from Persia?”
“Do you use the Bible as your ‘Book,’ and do you use that in your service?” Then "What do you mean by the “Holy Utterances?” This seems to be the most arresting question, and often marks the point when they begin to comprehend that this is truly a new Revelation and a new Dispensation.
"Which are the nine religions to which the number ‘nine’ refers?”
"Do you believe in Baptism . . . re-incarnation . . . How do you regard Resurrection, the Trinity”?—These and many other questions were explained. But the most absorbing thing to them was, “The New World Order” and the part which youth will play in this Day.
A large proportion of our visitors are young people, and their open hearts and minds, the lack of prejudice, the enthusiasm and sense of justice which they express do indeed bring joy and gladness to our hearts.
An odd coincidence happened in July.
On the 5th, a poor family of six Íránians
came with the expressed desire to see the
Temple. The man stated that they had been
Greek Catholics, but since coming to
Chicago they had become “Christian.” He said,
“I have had a vision of Jesus. Seven times
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it happened, and now
I can ask at any time,
questions, and Jesus will answer me.” The
man kept up a constant stream of
conversation, giving no
opportunity for the guide to
say anything, except to speak
a little regarding Muḥammad, whom the
visitor repudiated. He kept repeating,
"You are all wrong,
all wrong in believing that there was ever
another divine being upon earth beside
Jesus!” We soon pleasantly arose
and concluded the interview. As
they left, the guide
said, "Perhaps we are agreed on one thing;
we all desire what God desires for us.” At
this the woman said with fire in her flashing
black eyes, "Do you believe every word in
the Bible?”
These people came from a town near Tabríz, Írán.
The next day, long after hours, two more Írán Christians came, and urgently asked the same guide to show them the Temple, and to tell them about Bahá’u’lláh, of whom they knew something. These two, a young man and woman, were also from that town near Tabríz, Írán. The man began an animated talk, derogatory to Muḥammad, which the guide tried to check, stating that we believed His Holiness Muḥammad to be one of a great line of Prophets. He remarked that “he admired Muḥammad as a fine business man from the first, and that he himself could be like Muḥammad, if he desired.” The guide explained that Muḥammad was one of the Prophets of God, of a kingdom above that of man, and that neither he nor any other man could ever become a Muḥammad or a Christ.” He asked very meaningly if the guide had ever read the life of Muḥammad. She answered, “Yes, but I did not believe the statements of His enemies.” Then he said, “In other words, your mind is fixed.” The guide replied, "Bahá’u’lláh, All-Knowing has given us the true station of Muḥammad and we believe He was a Manifestation of God. Also, Muḥammad’s own words bear witness to the Truth.”
Then the guide tried politely to end the discussion, "as we feel that argument ends nowhere.” He apologized and asked one more question! “Did you ever read that statement by Christ, where He says, “I am the last, and after me there will be no other, and before Me there were none?” When the guide said that she had never seen it, he offered to send it to her, but it has never arrived.
These two groups came on successive days, from the same town near Tabríz, Írán. They came with the same request, to see the Temple and to hear of Bahá’u’lláh but showed not the slightest interest. Both were fanatically Christian in their claims, and both attacked Muḥammad.
The young man declared that he had never heard that the Báb was a prophet. Does it not seem strange that an occidental Christian, now Bahá’í, should be called upon to defend His Holiness Muḥammad to Íránians, who avowed faith in Christ and denied Muḥammad, and, who, in the natural order of things, would have been followers of Muḥammad?
On another day a young man from Turkistan came straight here, as soon as he landed in America. He said, “I saw a picture of this Temple in my country, and made up my mind immediately that I was going to see that Temple. And here I am!”‘ He was a follower of no religion, but the young American woman who escorted him advised him to accept religion and hoped he might find in this Revelation that which he needed. He asked many very vital questions and went away quite filled.
On the same day, a very interesting young Syrian, not a Muḥammadan, came in. This man had been several times before and was interested. He liked the idea of each Bahá’í being expected to teach according to his capacity. He said, “I like that; isn’t it really the true philosophy of America, if it were lived up to?”
Many children of varying ages come with the idea of writing compositions on the Temple. One group of these came with their teacher. The guide gave them very careful and explicit details with their particular purpose in view. The children were much interested. The teacher offered to send the guide one of the best compositions. The guide suggested that he also send one of the poorest. When the essays came they had all sorts of ideas incorporated in them—old rumors that have circulated for years, such as sun worship, a separate room in the Temple for each faith and so on. None of these,
Sculptor at Work.
The Architect’s Beautiful Vision.
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of course, had been
given in the interview.
In respect to truth, the best composition
was no better than the worst.
At the time when the castings of the ornamentation of the dome were being hoisted into place, two ladies from a neighboring town advanced toward the Temple, and as often happens, the guide met them outside to begin making their acquaintance. One quite aggressively stated, "You had a bad storm last night and I see you are repairing the damage.” The guide, rather taken aback, and to gain a little time, asked her to repeat her statement. "You are repairing the damage after the terrible storm.” It was difficult to convince her that there had been no storm, nor any damage to the Temple, and that the ornamentation was for the first time being applied. Then she made another statement, “This is a Buddhist Temple.” This too was explained. After these false starts, they began to listen and became very much attracted, asking real questions, and when they left they were transformed from the two ladies who had entered, into quite awakened seekers. One, as she arose to go, said with a deep sigh, “Well! It pays to come to the source in order to find out.”
Another funny thing was said by a lady of the village whose windows looked out on the Temple. This was just as the very first pieces of stone were being applied. When she comprehended that they were covering the glass inner dome, she said in real dismay, "What! You don’t mean to tell me you are going to cover my beautiful, grey bubble?”
A searching catechism was given one of the guides, by one who was thought to be a Jesuit priest. His questions were planned and very specific. This guide felt that she had been divinely guided, for answers which were spiritual and harmonious, came so easily, and afterwards she realized some of the pitfalls which had been unconsciously avoided.
One of the guides had always dreaded meeting scientists. One day an unusually interesting scientist presented himself. To her surprise there was no superior attitude, but true humility, and a very fruitful conversation ensued. As he left he said, “I am fully aware that you have knowledge of which I am entirely ignorant.” Also words to the effect that science had reached a point where it must next reach out toward the realms of the spiritual. He appeared much impressed by his visit.
On one Sunday morning a family from California who were touring the country telephoned, asking if we had a Sunday School. When they arrived they asked to leave the children in the Sunday classes which were in session. They made the tour of the building, then in the afternoon they all returned to hear the lecture. They came as they were, in camping clothes, and felt pleased with their day’s occupation. They had been told by the conductor on the “El” that they should see the beautiful Bahá’í Temple. This happens to be quite a regular thing. Hotel clerks, train dispatchers, ticket agents, taxi drivers and bus drivers, all are interested to direct any strangers who seem unacquainted with the region, and to recommend that they see the Temple.
There came a middle-aged German, who wished to know "What Bahá’u’lláh had brought,” and "what He had done.” At first this man feared that differences and disagreements would creep in, as in the past, and he very much wanted to know what could be done to prevent it. He was seeking, and this Universal Faith in many ways appealed to him. He "was a Mennonite, but could not subscribe to their notions.” He asked if Bahá taught life after death, and said also, "You say all religions, Jews, Catholic, Protestant all are free to worship here? How (very doubtfully) do you expect to have peace and worship without friction amongst these antagonistic groups?” Thus was a wonderful opportunity given to explain to a real seeker the foundations of World Unity.
Again a group of young Adventists from the South, among other things asked, "What do you believe as to the life beyond the grave, and the Resurrection?” They said their church was divided, the older members believed in the literal "rising from the grave,” but they did not. They were happy in hearing of Bahá’u’lláh’s wonderful Teachings regarding the condition of the soul after it leaves this world.
Groups of young boys are among our frequent visitors; some are called down from playing on the “ramp” which is to boys the most intriguing and tempting recreation.
Models of the Bahá’í Temple Being Constructed at Wilmette, Illinois, U. S. A. Above, one of the new plaster models carved and cast in the studio of John J. Early, the contractor for the outside ornamentation of the Temple itself. Below, an old model entirely made by hand of cardboard and wood.
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One group expecting to be scolded, came
down and were pleasantly surprised at being
invited to come in and see the building, the
boilers, the model and so on. They became
interested in it all. Some of the most lovely
experiences have been with boys, unspoiled
as yet, and who, in regard to prejudices and
religion, are purehearted. Their hearts won,
they become fascinated, first by the Temple
and then by mutual discussions on peace
and war, racial prejudice, justice, but always
and especially peace. A few of these boys
have appeared surprisingly thoughtful along
spiritual lines, boys from 13 to 15 years of
age. We have several times continued our
acquaintance, taken them over to the
caretaker’s home, shown them pictures, and
talked more at length on subjects of the day.
They have even returned later and brought
more boys and introduced us as "their
friends.” These are informal little visits.
Sometimes they play the piano and are as
nice and happy as can be.
Another time a little boy and girl about five and six years old came. They listened very seriously and later the little boy, thumbs in his tiny suspenders, said to the little girl: “Do you know—I like the mechanics of this building very much!”
An interesting group from Washington state and from Iowa came in one morning. One of the men asked, “How do you look upon God? All-Powerful, All-Knowing and Just, yet, how can He allow these dreadful conditions in the world? If I was making an image or figure, I should wish to make it perfect. I can’t understand how this can be.” The guide replied that both Muḥammad and Bahá’u’lláh state that “if God had pleased He had surely made all men one people. His purpose, however, is to enable the pure in spirit and the detached in heart to ascend, by virtue of their own innate powers, unto the shores of the Most Great Ocean, that thereby they who seek the Beauty of the All-Glorious may be distinguished and separated from the wayward and perverse. Thus hath it been ordained by the all-glorious and resplendent Pen . . .” Man suffers from his own breaking of God's laws, and weak ones receive Justice from God in the world of the spirit.
His companion said that he had always thought that men should be all of one faith but couldn’t imagine how, even in hundreds of years, it could be so. He said, “How could the three great divisions in America, for instance, the Jewish, the Catholic and the Protestant ever become reconciled and become one faith?” Then they said, “What do you believe of Bahá’u’lláh? Whom do you believe He is?” “Does Bahá’u’lláh get His Teachings from the Bible or where does He get them?” And there they often get their first realization that this is a New Revelation and that Muḥammad and Christ brought their own Book, as does Bahá’u’lláh, and that these are the "Holy Utterances.”
A very cultured and sincere East Indian family, in native costume, were here recently. The man said he had first been Muslim, then he became Agnostic, then an investigator, studying Theosophy and philosophy of different schools, after which he returned to the Muslim Faith. He was especially interested in economics. He will, after their visit here, return to Jerusalem. It was suggested that he visit Haifa, enroute. He intends doing so, after which he will return to Lahore.
There is a Chicago gentleman, born in India, who frequently brings his Indian friends and visitors to the Temple.
On one of the frequent visits of the students from the National College of Education, the professor who came with them asked, “What will keep the Cause from slipping in the future? Would it dispose of, or absorb other Religions?”
Some odd questions come to us: "Do you believe in the Consummation of Time” (This was a “poser” for the guide). “How do you account for the separation of the Jews?” One brusque gentleman, in a hurry, said he would stop to listen if the guide would "prove the existence of God in one sentence.”
One man interested in organs declared ominously, “Your church will never prosper without an organ.” Many times it is said, even after careful explanation, “I can never accept the idea of anyone, no matter how wise and beautiful, taking the place of Christ.”
Almost every day some one comes with the idea that we “are Sun-Worshipers, and that is the reason for our having so much glass in our building.”
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Odd and startling
personalities do not pass
us by. A man declaring himself to be God,
entered, stating that his father could create,
and that he himself had the same power.
It comes as a surprise to a number of people, to recall that all Religions have, including their own, arisen in the East. One girl, when asked where did the Christian religion arise, replied promptly, too promptly, "Rome.”
It has more than once been asked, "Why do you not join with us in our church which is already established? Then you would not be obliged to erect this great building during the depression. And others cannot think it right when there is so much suffering, to spend so much money on any building. Sometimes this has given an opportunity to enlighten the questioner. Few, if any, have seemed to consider the many workmen who have been employed, nor the benefits to the arts and trades which have accrued in such an important work.
Again one asks, "How are you able to build such an edifice . . . are your members all wealthy?” When it has been explained to them how some of the loving Bahá’ís in the Orient had sacrificed even food, in order to give because of their love for the Faith, they could not comprehend, and have remarked, “It seems too bad for such poor people to give money for a Temple which they may never see, not have any part in.” They ask, “Where are the other churches of this cult?” “Who is your leader?” It has been asked by others, “How can one become a Bahá’í, and a member of your community?”
Often the guides are refreshed in meeting those who come delighting in the freedom from the restrictions and limitations of the past, from racial, religious and other narrow and outworn prejudices. These ask about our “Ultimate Goal” and love what we have to tell of this great World Order of Bahá’u’lláh, and especially “The Most Great Peace” and the "Oneness of Mankind.” Although they may not all understand fully, their hearts are definitely turned toward good, and praise the aims and principles. To some it appears as though the Message was too great, too glorious, and more than they are able to expect after the gloomy night. These may return to satisfy their longings.
We have been blessed on several occasions, with the visits of pure and severed nuns, who have come so quietly and simply, and in their purity of heart have accepted the Truth. They have gone their way to continue their lives of devotion to God.
And as we serve in the Temple, ‘Abdu’l-Bahá’s ineffable promises must more and more spur us on, so that when the "thousands who will come to the Temple” do come in the future, and when the "outer ornamentation is completed,” there will be teachers ready and able to share with them this glorious Message which they will then eagerly seek.
We already have a faint foretaste of the future needs as we guide the steadily increasing numbers, inquirers and even sight-seers, representing so very many countries, creeds and classes.
Not long ago, a gracious tribute was paid to the Bahá’ís and to the influence of the Temple, by the editor of “Wilmette Life,” when in an editorial he wrote:
“The 28th annual convention of the Bahá’í religious societies of the United States and Canada, held in the Universal House of Worship in Wilmette last week-end, directs attention to the value of this devout group to the north shore. Aside from the beauty of its temple which should be an addition of note to the architecture of any city in the world, the fact that it is the Mecca of Bahá’ís of the entire western world is of importance. It means that innumerable adherents of the cult will make pilgrimages to this seat of their interest, and in so doing will bring material and spiritual blessings upon north shore communities.
With the completion of the temple and its auxiliary buildings it is certain that many devotees of the Bahá’í Faith will come to live among us, to become good neighbors and valued friends. Therein lies the greatest value of the temple and its builders to the north shore.”
‘Abdu’l-Bahá has said, “When the foundation
of the Mashriqu’l-Adhkár
is laid in America and that divine
edifice is completed,
a most wonderful and thrilling motion will
appear in the world of existence. . . . From
that point of light, the spirit of teaching,
spreading the Cause of God and promoting
the teachings of God will permeate to all
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parts of the world.
I hope that ere long the
foundation of this celestial Temple will be
laid. Thus may it be conducive
to the happiness of ‘Abdu’l-Bahá.” (From “Unveiling
of the Divine Plan” and quoted in
Jean Masson’s little book,
"The Mashriqu’l-Adhkár”)
". . . When the Mashriqu’l-Adhkár is accomplished, when the lights are emanating therefrom, . . . the people shall hasten to worship in that heavenly temple, the fragrances of God will be elevated, the divine teachings will be established in the hearts like the establishment of the spirit in mankind; the people will then stand firm in the Cause of your Lord, the Merciful.” (Star of the West, Vol. VI, p. 133)
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REFERENCES TO TEMPLE
1. FROM U. S. STEEL NEWS, MARCH, 1937
CEMENT CREATES BEAUTY
Classical statues such as the ancient Greeks laboriously sculptured out of costly marble can be modeled today out of art marble chips and Atlas White portland cement, the latter a product of Universal Atlas Cement Co. The life-sized figure shown on this page, made of white marble chips and Atlas White in a plaster of Paris mold and then polished and rubbed with carborundum, has a smooth and dazzling white finish. However, almost any colors, textures and forms of ornamental concrete can be obtained with Atlas White cement through the use of colored aggregates and skillful workmanship.
Another outstanding example of the perfection that has been obtained in the art of casting concrete made with Atlas White cement is the Bahai Temple, depicted on the front cover. For the ornamental concrete tracery of the dome an opaque white quartz and a clear crystalline quartz were used with Atlas White. The dome required the placing of 387 precast concrete sections. Eventually the whole structure, which is 150 ft. high, will be covered with ornamental concrete castings.
2. FROM REVISTA ATLAS, PORTUGUESE EDITION, DECEMBER, 1934
AS VISTAS DA PAGINA OPPOSTA e da capa de frente mostram a notavel cfipula de concreto ornamental do templo de Bahá’í, perto de Chicago (E.U.A.) Toda a cupula é Como um enorme rendilhado de concreto feito com cimento ATLAS WHITE e um aggregado branco composto de quartzo e feldespatho. Até agora s6 a cfipula foi terminada
com um revestimento de concreto ornamental, mas no seu estado final todo o edificio terzi o mesmo acabamento.
Este trabalho de belleza excepcional foi executado pelo esculptor architectonico John J. Earley, de Washington. O concreto, de cor branco puro deslumbrante, foi vazado em secgoes nas officinas e de alli enviado ao templo, onde se collocou no seu lugar. Este processo exigiu infinita precisio na forma e dimensoes das pegas, mas devido ao grande cuidado exercido, todas se ajustaram perfeitamente, sem as juntas serem facilmente visiVCIS.
3. FROM REVISTA ATLAS, SPANISH EDITION, DECEMBER, 1934
LAS VISTAS DE LA PAGINA OPUESTA y de la caratula ensefian la notable cupula de hormigén ornamental del templo Bahá’í, cerca de Chicago (E. U.) Toda la cfipula se compone de una traceria de forma Como de encaje, de hormigén prevaciado hecho con cemento ATLAS WHITE y un agregado blanco compuesto de cuarzo y feldespato. Hasta ahora, solo Ia cupula se ha terminado con un revestimiento de hormigén ornamental; pero en su estado final todo el edificio tendra el mismo acabado.
Esta labor de belleza excepcional fué ejecu-‘ tada por el escultor arquitectonico John J. Earley, de Washington. El hormigén, de color blanco puro resplandeciente, se vacié en secciones en el taller; de alli se envié al templo, donde se colocé en su lugar. Este procedimiento exigié exactitud inusitada en la forma y dimensiones de las piezas; pero, gracias al grande esmero con que se hicieron, todas ajustaron perfectamente sin sefial manifiesta de juntas.
Followers of the Bahá’í Faith from all parts and sections of the world are cooperating in the building of a House of Worship, unique in design and appearance, at Wilmette, a short distance north of Chicago. Pictured above is the dome of this beautiful structure, partially completed, and open daily for visitors.
WHEN BAHA’IS BUILD A TEMPLE
BAHÁ’ÍS of the world are building a unique Temple or House of Worship, on the shores of Lake Michigan, in Wilmette, Illinois, just north of Chicago. Thousands of visitors from all parts of the world have been shown through this building since it was opened, and guides on duty each day have answered their questions regarding, not only the unusual constructional and architectural features, but also what the edifice stands for spirituality.
This beautiful Bahá’í House of Worship is the first to be built in the Western Hemisphere and because it is unique in design is attracting the attention of architects all over the world.
The late Louis Bourgeois, the architect, explained that the design and details were inspired by the teachings of Bahá’u’lláh, the Founder of the Bahá’í Faith. Into this new architectural design is woven in symbolic form, the oneness of mankind and the unity of all religions, as well as the design of all previous styles of architecture, together with an entirely new motif which
A close-up of the lace-like design and scroll work on the dome of the Bahá’í House of Worship is given in the picture below.
A view of the interior of the dome in the Bahá’í House of Worship is shown below giving some idea of the bracing necessary to the construction work.
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symbolizes in the
merging of circle within circle. the
merging of all religions into one,
which is the goal of the Bahá’í Faith.
This Temple is a nine—sided structure with nine doors, nine ribs in the Dome and when completed will have nine fountains and walks leading up to it. In fact, all the dimensions and measurements are divisible by nine. One can read in this many significant meanings but perhaps the most significant is, that just as the numeral nine contains all the figures leading to it, so the Bahá’í Teachings include the fundamental teachings of Moses, Christ and all God's former Messengers to mankind.
The super-structure of the Temple is to be clothed with a geometrical ornamentation, exquisite in character and beauty. These traceries when examined are made up of the most beautiful combinations of the triangle, the square and the circle. The Swastika cross, the looped cross, the Greek cross and the Roman cross. The five pointed star, the six pointed star, the glorious nine pointed star and last but not least the looped life symbol of the old Egyptian hieroglyphics.
The six pointed star is the emblem of the Jewish Dispensation, the five pointed star was used by the early Christians as the symbol of Christ, and the cross which is also used, as a symbol came very much later with the introduction of theology into the Christian teachings.
The nine pointed star is the emblem of the Bahá’í Dispensation. The Bahá’í Temple itself is a nine pointed star. Looked at from an aeroplane it would seem a great star dropped upon the ground and when lighted at night all its nine points will appear brilliantly. The nine pointed star forms the beautiful rose-like top of each window and door of the Temple's lower story. While at the center of each star will gleam the decorative lettered form of a Persian phrase, which translated into English reads: ‘'O Thou Glory of the Most Glorious."
The essential purpose of this institution is to provide a meeting place for all who seek to worship God, and since the Founders of all the great religions of the world are recognized as Divine Messengers or Prophets therefore all of their followers regardless of race, class, creed or other man-made classifications are invited to come to this universal house of worship. Moreover, since the Bahá’í Faith has no paid ministers or priests, in other words no professional clergy, the worshipper entering the Temple in the future, will hear no sermon, take part in no ritual and will be free to meditate and listen to readings from the text of the Holy Books.
The exterior ornamental concrete will cover the entire building similar to the Dome which is now completed.