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| VOLUME 13 | No. 6 |
| PAGE | ||
The Foundation Structure of the Bahai Temple | Frontispiece | |
The Need of a Universal Program | 131 | |
First Meeting in the Bahai Temple | 132 | |
The Spirit of Abdul Baha | By Horace Holley | 133 |
Bahai Love. A Poem | By Garreta Helen Busey | 138 |
Some Questions About Science and Religion | By Anna Kunz | 139 |
The Coming of the Promised One | By Albert Vail | 145 |
From the Unpublished Diary of Ahmad Sohrab | 150 | |
Segments of the Circle | By Marjory Morten | 153 |
Signs of the Times in Current Literature | 155 | |
The New Spirit of Young China | By Agnes Alexander | 157 |
Persian Section | 159 | |
Published monthly by the Bahai Temple Unity
Subscriptions: $3.00 per year; 25 cents a copy
Two copies to same name and address, $5.00 per year
Bahai Publishing Society, Room 450, 508 South Dearborn St., Chicago, Illinois, U. S. A.
Entered as second class matter. April 9, 1911, at the postoffice at Chicago, Ill.,
under the Act of March 3, 1879.
--PHOTO--
--PHOTO--
The Bahai Temple near Chicago, in the process of building, a universal house of worship open to all sects and religions in the spirit of universal brotherhood. The lower picture shows the high arched roof of the basement floor; the upper one the framework for the steps leading to the main floor of the great auditorium. Lake Michigan is seen in the distance.
THE NEED OF A UNIVERSAL PROGRAM
UNIVERSALITY is of God," writes Abdul Baha, "and all limitations are earthly."
"We know in part and we prophesy in part; but when that which is perfect is come that which is in part shall be done away."
All our human thinking and social programs, our prescriptions for the world's illnesses have been partial, fragmentary. Peace conferences find no effective solution. Prejudice, strikes, preparations for war continue to grow and spread. How can civilization be saved?
A universal society of nations with a universal limitation of armaments is a remedy. A universal language is another. But the illness of the world is too serious to be cured by any one remedy. "The world of humanity," says Abdul Baha, "will not be transformed into the heavenly paradise through the promotion of one, single principle. Every progressive principle which is the cause of the advancement of the world of humanity is like a simple element. A simple element does not produce a composite life. But when the elements are associated together then a being is brought into existence.
"The Cause of Bahá 'Ullah and his heavenly teachings include all the elements and principles of perfection. Among these (principles) are: the highest efficiency in the educational system, the oneness of the world of humanity, the conformity of religion with science and reason, equality of rights among the children of men, the breaths of the Holy Spirit, equality of men and women, the sweeping away of the prejudices existing among the various religions, heavenly morals, the fragrances of the Merciful, universal peace, etc. The Cause of Baha 'Ullah combines in it all these principles."*
AN OUTLINE OF A SYNTHETIC PROGRAM
Compiled from the Words of Abdul Baha
The independent investigation of truth.
The promotion of the oneness of the world of humanity.
The instruction of mankind in the knowledge of human brotherhood.
The inculcation of the primordial oneness of all phenomena.
The upraising of the standard of the solidarity of the human race.
The spread of the precepts of spiritual civilization.
The teaching of the synthesis of the heavenly philosophy.
The conformity of religion with science and reason.
The elucidation of the essential oneness of the divine religions.
The explanation of the continuity of prophetic revelation.
The abandonment of racial, denominational, worldly and political prejudices, prejudices which destroy the foundation of mankind.
The readjustment of the economic relations between capital and labor so that each individual member of the world of humanity may enjoy the utmost welfare and prosperity.
The organization of the arbitral court of justice so that all the nations of the world may thus remove all traces of enmity and hatred.
The upbuilding of the principles of one universal auxiliary language.
*From a Tablet of Abdul Bahá in the unpublished diary of Mirza Ahmad Sohrab written during the Great War.
The betterment of morals.
The inculcation of divine love through the power of religion.
The essential necessity of the confirmation of the Holy Spirit.
"If a person desires to work for the progress of the world of humanity he must turn his face to the Kingdom of Abha (the most Glorious). That divine power may then assist him in all his undertakings and the penetration of the word of God will change this nether world into the mirror of the realm on high." "Every plan is in need of a power for its execution. Today the penetrative power in the world of existence is the confirmation of the Kingdom of Abha. Every plan and system which is assisted by this power will be established in the world of humanity and will be realized among men."*
The STAR OF THE WEST will seek to present month by month the great principles of this universal program and their application to world conditions. These principles and the divine dynamic, the Holy Spirit within and behind them are the Cause of God in the world of today. The STAR OF THE WEST will seek to record the majestic progress of this Cause in all nations and religions and to reflect from the mirror of its pages the rays of that Sun of Righteousness which has arisen with universal healing on its beams.
For the present we will publish twelve issues a year instead of nineteen, but there will be even more pages in a yearly volume for the great note of the hour is expansion. We look to a time when this Bahai magazine will circulate "in every country and clime" helping to bind together the five continents into the unity of the divine civilization.
FIRST MEETING IN THE BAHAI TEMPLE
A fine audience, aglow with joy over the great event, attended the first meeting in the Bahai Temple at Wilmette, near Chicago, on the afternoon of July ninth. It was the anniversary of the martyrdom of the Báb who, seventy-two years ago because of his universal gospel was executed in a public square in Tabriz, Persia. In less than a century his teachings and those of Bahá 'Ullah and Abdul Bahá have shone so brightly into the west that they have already found expression in this great Temple now being built in the heart of America. On August first the Bahais held a spiritual feast in the basement floor of the Temple. It is a high basement with an arched roof, foretaste of the great auditorium to be built under the central dome.
Since this first meeting in the foundation of the Temple thousands of people from Chicago and the Middle West have come to see the Temple. They remark on the great size of the foundations, on the magnificence of the location overlooking Lake Michigan, on the wonder of a Temple open to all sects and religions.
"Tell the friends," said Abdul Baha, "the matter of building the Mashreq 'Ul Azkar in Chicago is of supreme importance. Even if it be only a single room now it will have greater effect than the largest temples of the future. The most important thing in this day is the speedy erection of the Edifice—the Mashreq 'Ul Azkar. Its mystery is great and cannot be unveiled just yet. In the future it will be made plain."
Albert Vail.
by HORACE HOLLEY
PART ITHE divine power, in its fullness, penetrates the universe at all times, but each existent being shows forth this power only to its own degree. Stone, plant, animal and man—all are sustained by the one power, without which nothing could ever exist. In the same degrees that stone, plant and animal receive the power, it is received also by man, for man's physical being is the sum of all that nature contains. So long as man is content with these degrees of existence, man cannot be distinguished from nature either in origin or end; he would be considered merely as nature in the state of self-awareness, a mirror in which for a certain period nature can be seen and known. Man is immersed in nature, though his thought is not confined.
When we stand upon the shore of the sea, and watch the inrolling waves, it seems as though the ocean were moving and advancing upon the shore, but this motion and advancement are illusions of the eye, for each drop of the sea continues ever in the same place. It is a motion we attribute to the sea, which in the sea itself is only agitation. And thus the constant change and movement of life on the surface of nature; it is the illusion of life, not progressiveness of being. For nature as a whole lives, the divine power, but the existence of each production of nature is merely lent and then withdrawn. The tree lives, but the leaves that are put forth by the tree wither and fall. Today we see a man, and the man shares in the common thought; but tomorrow we see another man in his place, and the actions and thoughts of the first are repeated. The continuity of men is but the continuity of leafage, not the continuousness of the tree from season to season.
But man is immersed in nature as the ship is immersed in the sea, and the force of the wind which produces only agitation in the sea, produces true movement and progress in the ship. But the ship that is deprived of sails, and is rudderless, then shares only the agitation of the sea, the end of which vessel is destruction. So man, when deprived of those faculties that exist above nature, and independent of nature, lives in the agitation of nature and dies like the foam on the wave. By his thought he may perceive this, and become aware of it, but by thought it cannot be prevented or changed.
Now, as when a plant is removed into a dark place, far from the light of the sun, its forces gather dumbly into the roots, and its leaf withers, its flower fades and its fruit is destroyed; and the plant itself, by no effort or exertion of its powers can overcome the lack of the sun; but when placed once more in the light its forces are liberated and the plant seems again to live from within; so are those faculties in man that respond to the divine. Neither will, nor thought, nor desire, which are the forces of man, move upward from the roots of being in the darkness of nature, for man depends upon his spiritual existence upon the life and light of the divine. Nature is the shadow of God, and in that shadow man is a plant that sleeps.
That which brings the divine light unto the dumb and deeply hidden spiritual forces of man is the Manifestation of God. Into the shadow of nature the Manifestation comes, but of that darkness he has no part, for in the Manifestation of God the spiritual faculties are perfected and mature. The divine light enters his being without shadow or interruption, and from the being of the Manifestation of God it is reflected to all the horizons. Into the darkness of the world of nature the Manifestation of God brings a clear light, as a mirror which has been lowered into a deep pit can reflect the light of the sun and thereby banish the pit's darkness. The light which the Manifestation of God mirrors forth to banish the darkness of nature in man is the Holy Spirit.
Now the Holy Spirit is a force which surpasses in energy and influence any force which man of himself can produce or imagine. As the sun is more powerful than anything upon the earth, and all the forces of the earth are but shadows or emanations of the sun, so the Holy Spirit is more powerful in the world of being than any human faculty. The Holy Spirit is a universal and divine power, which cannot be known by any faculty in its universality. Rather does it awaken and inspire all the faculties of the dormant soul, as the sun in springtime awakens and inspires the faculties that sleep in the earth.
Just as when, in winter, all the trees of the forest are locked in sleep, and none has leaves or signs of vitality, and in this condition we can judge them only by their relative size or perfection of form; but when the spring comes those that have life hidden in the root put forth leaves and buds and those that have no life remain as they were, so that then we can distinguish the living tree from the dead tree; even so during the spiritual darkness before the coming of the Manifestation of God all the souls are dormant, and we judge the value of people by their outer possessions, their personal activity or their commanding influence over the other dormant souls. But when the power of the Holy Spirit descends, then those souls that have life show forth the quality of life, and those that have no life remain in the death of nature even as they were. That is why John the Baptist cried in the wilderness—that is, the wilderness of spiritual ignorance—"Repent ye, for the Kingdom of God is at hand!" For he would warn the souls that what they thought was life was in reality the illusion of life, and what they considered the light of existence was in reality the shadow of deprivation. Thus when Christ manifested, bringing the Holy Spirit to mankind, the souls that yearned for the reality knew the Spirit in him, and gave the Spirit entrance into their hearts, while the souls that were wholly immersed in nature remained in the outer darkness that nature is.
Entering the heart wherein it is invited, the Holy Spirit brings life and light; light to discern the true spiritual Self; life that animates and inspires the spiritual faculties to conscious activity. Now the seed is small and inert and apparently dead, yet the tree is hidden within it, and when the tree comes forth it is immense and visibly living and active. And no man can discover the tree that is within the seed, but the sun discovers it and brings it forth; and in this way the Holy Spirit discovers the soul within the body, and brings it forth into the light of the divine. This life which the soul receives through the penetrating energy of the Holy Spirit differs from the life of the body as the life of the tree differs from the life of the seed; received from outside nature, the life of the soul is not subject to nature's decrees. It is the "new life," the "second birth," the "resurrection" which has been recorded in all the Holy Books; and because this life can be acquired only
through the Holy Spirit, therefore the coming of the Manifestation of God to the world of men corresponds to the "day of resurrection" of which tradition never quite lets go. Moreover, because all men reveal their inner, spiritual condition by their acceptance or rejection of the Holy Spirit, just as the trees reveal their degrees of vitality in the spring, the time of the Manifestation likewise corresponds to the "day of judgment" so caricatured in the common interpretation. But the spiritual "judgment" is that which the soul renders within and upon itself, through the degrees of its knowledge or ignorance. The sun does not judge the tree, nor does God judge any man.
Now the mystery of the Manifestation of this: that the Holy Spirit reveals to men their own true self, so that in heeding and obeying the Manifestation a man heeds and obeys his own spirit which desires to awake and to predominate in him; and in rejecting and persecuting those who reflect the Holy Spirit, a man rejects and persecutes his own reality.
This rejection of the Holy Spirit is due to our being content with the existence we receive as a gift from nature, without effort or thought of our own, and our lives while they endure are as the spending of a treasure we have not earned, and the wasting of a substance we cannot restore. Intent upon the shadow, and habituated to the shadow, we are repelled by the light, and relying upon the being which nature temporarily animates, we permit all our desires to stay imprisoned in this narrow cage. No death is more strait than the false life of the body, and resurrection from this death is resurrection indeed.
Now the power of the Holy Spirit is directly evidenced in the life it establishes within the seeking soul, which power has no likeness, equal or comparison; but the Holy Spirit, through a reflection and an indirect power, also predominates over the world's material destiny.
For the sun which produces leaves and buds in the living tree, likewise produces decay and consumption in the dead tree; and the Holy Spirit evokes life within the animal soul of man as well as within the spiritual, each man being aroused and stimulated according to the nature of his own predominant desire. Therefore, in the day of the Manifestation, humanity is stirred by invisible forces which penetrate to its very depths. Dormant or slumbering desires awaken and inactive wills become active. Strange, unwonted movements arise among the people, spreading mysteriously like an infection, some for good and some for evil. The observer thinks that each of these movements has a personal leader who is its source and cause, but this is not so. It is the mutual recognition of like minds, and their grouping around the point of greatest influence. Thus those who are slaves suddenly receive a vision of freedom; the downtrodden arise with a new hope; the poor become dissatisfied with their poverty; the rich become dissatisfied with their wealth; the basis of society, which is habit formed by accepted standards of thought and feeling, suddenly being swept utterly away. The consequence is that those who have power, influence, wealth, position and authority begin to feel that this is threatened with destruction. The groping of humanity for the new life and light such people consider to be anarchy, since it overflows the ancient channels of custom and denies the barriers of tradition. Thus, if power, influence, wealth and authority are a man highest desire, he clings to it all the more frantically the more its position is undermined. During the days when their property, influence and position were secure these same people might have ruled, controlled or taught with a certain apparent benevolence, but this is turned into savage hate and violent oppression through fear
of loss. Thus attachment to material things, betraying them, becomes the cause of their rejecting the Holy Spirit; and this applies to those predominant in the accepted religion, art, science and philosophy as well as those prodominant in industry and other practical affairs. For the Holy Spirit to be known must be sought above all that is. To prevent the operation of the new forces, the deniers of God direct their violence against one and then another group which they consider to be the source and cause, arriving by a sure instinct at the persecution of those most imbued with the Holy Spirit, and if possible, of Him who is its center and perfect cause. Thus it was in the day of Christ; and those who understand the genius of history underneath its changing appearances can trace the same character and quality of events in the day of all the prophets and messengers.
But this rejection, increasing violence on the one hand and faith on the other, fails of its purpose from the first, being unwittingly but agents that carry out the mysterious purposes of the Divine Will.
For there appears another mystery in the coming of the Manifestation: that the Holy Spirit both creates and destroys. That which it creates is the life of the inner being; that which it destroys are the veils of attachment to outer being; it destroys the foundation of injustice, ignorance and hate, and this in reality is a divine blessing: though in appearance it is hardship and punishment. Had the people in the time of Christ realized the purpose of the Holy Spirit in and through his life and teaching, its power would have expressed its predominance through construction rather than through destruction, for material things are not evil in themselves but are evil only as they attract and delude the soul from its true direction. As a small piece of iron near the compass will deflect the needle from the true Pole, so one personal desire retained within the soul diverts the soul's vision downward.
But as the Holy Spirit is brought into the world from outside the world, so is it afterward withdrawn into its own sphere. Then its influence becomes wholly secondary: that is, its spiritualizing effects are measured by the degree in which it was received consciously into the hearts of people. Even though known and accepted consciously by a very few, a certain measure of spirituality, knowledge, justice, kindliness and freedom can be observed in the world which previously did not exist. For the power of the Holy Spirit, perfect and unconditioned in itself, becomes imperfect and conditioned in its effects. Religion, which in the day of the Manifestation is a secret essence distilled in the heart, gradually becomes again a matter of outward things, prescribed thoughts and natural desires. But when religion again becomes a matter pertaining to the world of effects, then the people who had rejected its power in the world of causes willingly participate in the religion, for by now religion has become one with their own capacity and desire. Thus, since they believe in property, they strive to increase the property of the churches; since they believe in laws and prohibitions, for the sake of material stability, they strive to perfect the definitions and limitations of the creeds; since they are animated by personal ambition, they make religion subserve a vast superstructure of offices, titles, honors, functions and positions, and spend their lives mounting from one to another of these rungs of illusion; and since they delight in the intoxication of the senses, hence the elaborate rites, ceremonies, sacraments, observances and festivals of their religion, the wearing of purple and red, the chanting, the burning of incense; and since ambition is essentially competitive, hence the feuds and struggles among the different religions and creeds, poisoning the stream of love and inspiration at its very source, which is the cause
of all warfare and strife in the world, as well as the cause of anarchy and atheism; for that which these people consider religion is the worship of the body, and that which they accept as from God is in reality the stupefaction of the spiritual soul. Their triumph is the darkening of the divine light and life, and their victory is in the absence of the Holy Spirit. This is that "darkness" which Christ banished when he came, and this is that "world" which every Manifestation overcomes through the Divine Will.
Now consider the character of this age. It is a sea which is stirred to its depths, and the vessel of every life is tossed by a sudden and violent force. As when, in the rolling of a ship, one object becoming loose falls upon and loosens another object, but the cause of the first object's movement is not itself but of the ship; so the violent impact of men in this age; those who are shaken ascribe the force to those who move against them, but the initial force, in fact, is not of man. A new life and light has penetrated the body of the world, and nothing that was can remain unchanged. A thousand conflicting winds meet over every wave; there is no escape by retirement, and there is no independence in separation. Each atom of the body of humanity thrills with a new joy or pain, a new hope or a new despair. It is as though a vase had been emptied into the air, and its essence blown to every remotest region. Whatever our interest is, it leads us to a ground of supreme conflict, whether we desire freedom or protection, justice or power, change or absence of change. This is not the result of human thought or will or desire, but the result of a universal force which thought and will and desire have received. So conventions and customs dissolve like ice in the sun; new ideals have put forth leaves and buds like gardens in spring. Among all men, this power is yet not of man; these are the effects we see, the cause is the return of the Spirit whose universal reflection in the life of the world we unknowingly witness.
From the Holy Spirit, a light shining into the mind from above, came those sciences and inventions that have united the material world in this age. From the Holy Spirit, water poured into the parched and thirsty soul, came those ideals and longings that have broken the rule of the past. Humanity is moving its tents from the desert, seeking the promised land.
Now thoughts and events are but the reflection of the Holy Spirit, its effects and its shadow, and the effects do not give the measure of the cause nor the shadow convey the essence of the light. If we turn from the effects to the cause, from the reflection to the light itself—if we seek for the purpose of this one universal power behind its infinitude of consequences—if we would realize the perfect expression of this power before this power is broken into the division of our myriad minds and hearts—we shall find the purpose and perfect expression of the Holy Spirit in the life and words of Abdul Baha.
That is to say, Abdul Baha, though appearing in the image of a man, has in reality been the selfless soul and abstracted mind which the Holy Spirit established as its perfect utterance, expression and center in this age. All others are of the effects of the Holy Spirit, but Abdul Bahá is of the source and cause. Through him, as a promise and also as a warning, the Holy Spirit has conveyed its presence and purpose. to the world, and in him its predominant spiritual influence, its direct action upon the pure soul has been made utter and complete, its illumination extended to all the horizons. Abdul Bahá has revealed the measure of God, and Abdul Baha has revealed the measure of man.
Therefore, though in the world of effects we see but the fulfillment of calamity and disaster, in Abdul Bahá we witness the victory of wisdom and love.
Whereas men are troubled, or ineffectively seeking something good, Abdul Baha stood serenely illumined behind the shadow of darkness, and was the point of absolute peace within the heart of the storm. If we would admit the Holy Spirit into our souls, we should turn to the Holy Spirit in its direct expression in the life and words of Abdul Baha. The world intensifies our attachment to the personal desires and changing thoughts which veil the true inner Self; Abdul Bahá releases that attachment, burns the veils, and sets the spirit free. And this is that which Paul intended when he said "Now we see through a glass darkly, but then shall we see face to face;" for the seeing darkly is the seeing the effects of the Holy Spirit in the world, while the seeing face to face is the seeing of the Holy Spirit in its chosen vehicle and perfect, unconditioned expression. By turning to Abdul Baha we grow conscious of the true purpose of our existence, and as we grow conscious of this purpose it acquires predominance over our personal thoughts and desires. "Wisdom is from above."
Therefore, whoever is concerned about the establishment of peace, he sees forces in the world for and against peace—a vast, confusion of efforts and opinions; but in Abdul Bahá he will find the very essence of peace, the peace maker, an ever-continued inspiration to nobler action, like a tree whose fruits are renewed as often as they are picked. Whoever is concerned about the nature of being, its origin, its expression and activity, its growth, its fulfillment and its end; he finds in the world "wisdoms" that allure and powers that flatter the self he now is; but in Abdul Bahá he will find the Self of all the selves, whose riches can only be expressed in poverty, and whose ecstasy is proved in pain. And it is the same whether one is concerned about these matters or about industrial stability, justice, women's rights, education, the protection and care of children or the reconciliation of the religions and creeds: there is only one mirror where these matters can be witnessed in their true, universal aspect and significance, and that mirror is the heart of Abdul Baha. Those who can measure the world's leaders with a true spiritual measure, they will agree.
- God filled the crystal chalice of the moon
- Full to the brim with pure and flowing light,
- Of sweeter radiance than the golden noon,
- Spilling from cloud to cloud upon the night.
- He buried deep within the forest moss
- Cool, sweetly fragrant springs. His wind blown free
- Across the world, where rhythmic breakers toss
- Draws wild majestic music from the sea.
- He wrote his love across the morning skies;
- He whispered it in tender words and kind
- Upon the lips of men, and in their eyes
- Illuminate, it shone—but I was blind.
- God's beauty and his light I never knew
- Till I beheld them in the heart of you.
Garreta Helen Busey.
AND RELIGION
Interviews with Abdul Bahá at Tiberius and Haifa.
by ANNA KUNZThe following exquisite picture describes the approach of two very devout Christians, Professor and Mrs. Kunz to the Holy Land and their interviews with Abdul Bahá at the Easter season in 1921. Professor Kunz is a university scientist. His wife is the daughter of a prominent professor of theology. They were sojourning in Switzerland, their homeland, whence they traveled to Palestine in March of 1921.—Editor.
TO approach Haifa by boat is most wonderful. It was just a few minutes before midnight of March twenty-second, 1921, when the "Karlsbad" entered the blessed harbor of Haifa, dropping anchor about a mile off the shore. The full moon stood bright and glorious over Mount Carmel. Along the sea shore, up towards the mountain every house could be seen. There were a few lights only, but the moon illumined the whole country most beautifully. My heart was aching as I stood in silent prayer, but the wonderful spirit of that sacred place and land soon filled my heart and I realized that we had finally reached the Holy Land—holy in the past, holy in this great day of God and holy forever.
Early in the morning my husband and I were met by Dr. Lotfullah Hakim, whom Abdul Bahá had sent. Abdul Baha was not at Haifa. After a severe illness he had gone to Tiberias for a rest. In his absence, we were beautifully taken care of by his family and friends. Awaiting Abdul Baha's further instructions as to when we should be permitted to meet him, we enjoyed Haifa and Acca.
In the pilgrim house, located near Abdul Baha's house, we were given a room with a view up Mount Carmel. It did not take us long to understand why this rather low mountain range was called the Mountain of God. His spirit indeed lingers there. The whole atmosphere seemed laden with a glorious something, with a great peace, with a joy from on high. This mountain, sacred through the memory of past prophets has received a new baptism of the spirit in this dispensation. Shortly after our arrival we were climbing over the rocky path to the Tomb of the Bab. It was a glorious spring morning. The birds were singing, flowers of all kinds were blooming everywhere. Mount Carmel seemed to speak aloud of all the blessings that God had spread there. It is true, we were greatly favored to be permitted to come to those places during the year's most beautiful season. But we deeply felt, though the outward beauty of that country was heavenly, that there was another beauty dominant, a beauty that could never vanish. The beauty of the spirit will always linger there and will be found by the pilgrims of any season. God's spirit surrounds
us certainly everywhere, but there it seems to hover in great abundance, as it has pleased God to bless this country above others. This spirit of love and peace, of service and self-forgetfulness, emanating as it were from a great consciousness of God's presence overwhelmed us constantly. This happened again and again as we entered the Tomb of the Bab, while at the Holy Shrine of Baha 'Ullah, and while with Abdul Baha's family. And him, through whom in this age this splendor is conveyed to God's creature we finally saw at Tiberias. Abdul Baha, the Servant of God, we were permitted to see.
As on that beautiful spring morning, so also at other times, once at night with the moon as our guide, we went to the Tomb of the Bab. Oh, that all the Bahais could realize the fragrance of that place! Each time we went there it seemed more beautiful. As one enters that sanctuary one feels at once in union with the higher world. As we knelt there in prayer my heart seemed to melt; there was but one great longing. When we prayed there for the last time, it was in the evening before our departure, it was as if my heart would break. I knew that I loved this place more than any other place in the world. Since we have gone away, during all these past months, there would often come over me a great longing for that holy shrine and again and again my thoughts wander there and I kneel down at this shrine and rest. Now that this building is the resting place of Abdul Bahá too, it must be more glorious than ever.
Abdul Baha's family keeps open house all the time. The women pilgrims are always welcome among these beautiful women and their children. They live a life of great simplicity; their life is a reflection of Abdul Baha's life. Their thoughts are with him always; they love him with a deep abiding love; they serve in his footsteps and for his sake serve all mankind. Many a precious lesson was taught to me while in this household. Often I was surprised to see that in spite of their restricted life, these women uphold a truly broad attitude towards life in general; they are full of the universal spirit; they know no narrowness; they are all-inclusive and therefore heavenly.
On Good Friday, before sunrise, we started for Acca and Bahje. We were a beautiful little group, two grandsons of Abdul Baha, some other young men, the Master's youngest daughter, Monaver Khanom, Mr. Kunz and myself. From the station we walked over the green meadows towards Bahje. Passing Bahje palace we soon reached the little house, where Abdul Bahá often stayed for days and where all the visiting friends rest before entering the Tomb. When we passed through the blooming garden, which was fragrant like the place around the Tomb of the Bab, after removing our shoes, we entered the court. There we all knelt at the door which leads to the holy shrine of Bahá 'Ullah, while Monaver Khanom with a sweet voice chanted the Visiting Tablet. Then she opened the door and invited us to follow her. The place was filled with the fragrance of Jasmine blossoms, a heavenly light filled the room. Here we felt at once at rest and were permitted to pray for our friends, for the world, whose savior had come as a thief in the night. Here heaven and earth seemed to meet. He certainly has made his resting place glorious. Before the onrush of his spirit all human thoughts had to die; there was but one prayer possible,—that all the world would soon be enabled to serve at this holy threshold. This was my great longing and this only had importance before so much glory. Tears were welcome, they brought relief to the heart so overfull. Everybody slowly withdrew, leaving Mr. Kunz and myself alone at the Holy Shrine, whence for ages to come people of all classes, races and religions will derive new strength and assurance of God's nearness. When we finally
had reached the garden again, we found a few Hindu soldiers there. They were talking with the Tomb keeper and we were told that many of them (not Bahais at all) would often come to the gate of this sacred place, kiss the wall and withdraw again, explaining that they felt and knew that they were standing on holy ground.
During the afternoon we saw the Rizwan. We also visited the barracks, where the first Bahais with Bahá 'Ullah and Abdul Bahá spent their years of imprisonment. Filled with sacred memories we returned in the evening to Haifa. The next morning we were to leave for Tiberias, where the blessed Master expected us.
Azizullah Bahadur accompanied us to Abdul Baha. From the train we could see Nazareth. We finally reached the Jordan valley and arrived, after three hours' ride, at the southern end of Lake Tiberias, whence we continued by boat to the old and unique little town of Tiberias. So we finally reached the goal of our journey. We were to see Abdul Baha.
How I wish that I could be worthier to tell of his glory, as he walked among men in human flesh, unknown to most people, and understood by a few only. On the day of our arrival we got only a few glimpses of the Beloved, but they were sufficient to make us realize that his power and authority were not of this world. It was a bright and luminous Easter morning when the Master called us into his room. Oh, that I could picture him to all those who never saw him, could picture him in those simple surroundings at the shores of that same lake where Christ walked and taught. Though I feared to approach him, after his loving words of welcome this fear vanished. Here we sat before our Master, in a little room, with only the most necessary furnishings, on top of the hotel, with a view of that blessed lake. His look seems to go into one's very heart. Yes, he knows his children and their need. As I think of him now, I always love to think, first, of his great simplicity, his marvelous humility which knows of no self-existence, and last, or better, first, of his boundless love. To us his outward appearance seemed similar to that of the old Hebrew Prophets; his humility, his simplicity and love were like the Christ. This boundless love conquered the hearts at once. Abdul Bahá talked to us with a ringing, piercing voice which will forever sound in my ears. His words would come forth with that unique simplicity, then he would pause for a while, often closing his eyes. His spirit, it seemed when I dared to look at him, had left his body; he was looking into infinitude, communing with that world for which we long. Having seen him, we could understand well what he meant when he said to us, "The prophet discerns by sight." We came before him, my husband especially, with many, many questions in our minds, but sitting in his presence we seemed to forget them, or better, there did not exist any unsolved problems. He said, "God has created a remedy for every disease," and while in his presence, we tasted of this remedy.
During the days of our stay at the hotel we saw Abdul Bahá often. We followed him as he walked peacefully to a nearby garden. Unknown he passed through the crowd. We saw him come back to the hotel, climbing the many steps to his room with a youthfulness that made my husband say "It looks as if he were carried over these flights of steps by unseen hands." Though he was at Tiberias for a rest he received visitors all day long. During those three days spent near him his love would more and more fill our hearts, so that my heart was sad and depressed when on Tuesday morning I realized that he was to say good-bye to us that day. And as he bade us good-bye our
hearts were near to breaking. As our tears of love and gratefulness flowed he suddenly left his room, telling us to remain within.
Before leaving Haifa we saw the Master most unexpectedly again. A few beautiful pictures of how he lived and loved in his own home I shall cherish forever. And as we left his glorious earthly home I felt as others, permitted to come into his presence, have felt. I realized that we could in no way comprehend him, we could only love him, follow him, obey him and thereby draw nearer to his beauty.
His words spoken to us we herewith gladly share with all the friends.
INTERVIEWS WITH ABDUL BAHA.
Tiberias—Easter Morning.
The Master welcomed us heartily and said: "I was very glad to hear of your coming. When all the people are negligent you have been chosen by God. You came to the Holy Land, attained to the pleasure of visiting the Holy Tomb and were able to come and visit me here. How are the friends in America?" We told the Master that the friends are well.
We told the Master of a group of Jews who were on the boat from Brindisi to Palestine. He said: "In their heavenly books the prophets have spoken of the Day of the Lord, the Last Day, and what they have spoken is all being realized in this day. The Blessed Beauty sixty years ago in some of his tablets promised the Jews that they would come back to the Holy Land and what he said will be realized. The pavilion of the Lord will be pitched on the mountain and this was fulfilled. The pavilion of the Blessed Beauty was often pitched on Mount Carmel and the plain and hills around Acca while he was a prisoner. He was subject to two despotic kings and he was under severe restrictions. When guards were placed at the gate everybody was forbidden to meet him. But his pavilion was pitched on the hills. He would go and spend some days in them, and yet he was a prisoner."
We told the story of Mr. Schneider. (Mr. Schneider was a refugee from Russia. He reached the northern boundary of Persia penniless, knowing no one and ignorant of his route. Some people met him and took him to their home where he sojourned for several days and then was taken by his host to the next village and to a home where he was welcomed and entertained. From village to village he was conducted, and cared for, until at last in safety he reached the Persian gulf. On inquiring at last who could be these people who had treated him with such marvelous kindness he learned that they were all Bahais.) He (Abdul Baha) said such should be the case with all the Bahais. They should be the mercy of God to all the people of the earth without distinction of race and religion. Bahá 'Ullah's light has shone forth upon all. His rain of mercy has fallen on every spot just as the sun shines upon the pure and the sinner. The rain falls upon good soil and the rocks. The attributes of the Bahais should be the same. They should be the light of guidance to all the people.
We said: "Easter has a new significance for us. Resurrection has a new meaning." Abdul Bahá said: "It is a good, significant coincidence that we meet at this place where Christ told Peter to become a fisher of men." He pointed out the place, about 150 meters away, where this happened. The Sermon on the Mount was preached on Mount Tabor, which, as an accompanying Jew told us, dominates Galilee.
Monday Morning at 7:30
Looking at our children's picture his beautiful face lighted up and after looking at it for a long while he said: "They have bright faces. They will be real Bahais because they will have a Bahai education. They will become good Bahais."
Question: "Science denies immortality. How does the prophet know the contrary?"
The Master said: "Science does not know; but the Manifestation makes discoveries with the power of the Spirit. For instance: a philosopher with induction finds out a way. But the prophet discerns with sight. A blind man has to find his way with a stick from point to point; so a philosopher through arguments from premises goes to conclusions, and not by sight. But the Manifestations see with their inner eye (own eye); they do not go from premises to conclusions. The prophets see many things with their inner eye. They do not need to go by discoveries. The scientist with induction is like a blind man who cannot see two steps ahead of him. The prophet sees a long distance."
Question: "Shall I find my mother again?"
The Master said: "Certainly. Separation is only in the world of bodies."
Question: "Will the day come when all mankind will be able to discern by sight?"
He said: "There will always be some. Only a special number will have this attainment. As Christ said, 'Many are called, but few are chosen.' It will always be so. The transformation depends upon divine bounty. The mineral progresses in its own world. But from the mineral to the vegetable it progresses only by divine bounty. Also transformation from the vegetable to the animal is God's plan. Of itself the transformation cannot take place. In the realm of men transformation is possible only through another person."
Question: "When people deny religion how shall we deal with them?"
Answer: "You must be tolerant and patient, because the station of sight is a station of bounty; it is not based on capacity. They must be educated."
Question: "What are the requisites for a successful meeting?"
Answer: "Before the meeting you must pray and supplicate for divine assistance.
Question: "Shall we devote much time to the study of philosophy?"
Answer: "Everything must be done moderately. Excess is not desirable. Do not go to extremes. Even in thinking do not go to excess but be moderate. If there is too much thinking you will be unable to control your thoughts."
I asked the Master to assist me in the physical sciences, in the solution of problems. He said: "You will be able to solve these problems."
Addressing both of us: "You are confirmed. Another power will help you,"—(besides the power of science).
Question: "Why so much evil in the world?"
Answer: "God has created a remedy for every disease. One must apply the remedy. Now these patients run away from the expert physician. They neglect him. Under inexperienced physicians they get worse. The words of the religious leaders have no influence, no effect. These physicians are more diseased than their patients. The spiritual leaders now have no faith, though they claim to have faith in order to secure their positions."
Monday Afternoon at 4 o'clock:
We thanked the Master for the prayer revealed for our children. He said: "It is for your sake that I wrote it."
Question: "What is the best method to spread this Cause?"
Answer: "Explain the teachings, the principles of this Cause. Some of them were revealed fifty years ago, some sixty years ago. Fifty years ago there was no thought of universal peace and arbitration. No one spoke of the oneness of religion and science. Now many
spread them in their own ways. I spread them through numerous churches and papers in America; then also in Europe.
"The word of God is powerful. It will come to pass."
Question: "Should these principles be spread under the name of Bahá 'Ullah and Abdul Baha, or without these names?"
"In the beginning you should mention Bahá 'Ullah. They are his and are spread by Abdul Baha. When all the world was in disorder, when warfare was prevailing in the East and the West, Russia with Turkey, Persia with England and Afganistan, and Garibaldi was fighting, the East was in intense darkness. There was prejudice of race and religion; national and political prejudice. The East was in intense darkness; the horizon was very dark. And at such a time Bahá 'Ullah arose and spread a set of teachings."
Question: "The students in the schools have to study so many subjects! There are arising more and more sciences. What should be the remedy?"
Answer: "It is too much. One must be moderate in choosing the number of subjects. When there are too many the result is confusion. Moderation is necessary. For instance: if a man has the power to carry a load of three hundred (pounds) he no doubt would fall if we give him one thousand (pounds). He cannot bear it. In the same way, one's brain must not be overburdened. For instance: students should not have more than six hours a day, lessons and preparations included. Otherwise they will not succeed. The brain becomes tired."
Monday Afternoon, March 28, 1921:
The Master: "This lake is very blessed. His holiness Christ and the other prophets walked along its shore and were in communion with God all the time and spreading the divine teachings. Now, praise be to God that you reached this land safely and we met one another on the shore of this same lake! You will receive great results from this visit afterwards. You will become the cause of the illumination of the world of humanity. You will release the hearts of the people from the intense darkness of prejudices, so that each soul may love all the people of the world, without distinction. Just like a shepherd who is affectionate to all his sheep, without preference or distinction, you should be affectionate to all. You should not look at their shortcomings. Consider that they are all created by God who loves them all."
Tuesday Morning, March 29th:
The Master: "You have been here three days. They are equal to three years. In the Bible in the days of the Lord one day was equal to one year. I hope that these three days are equal to three years. The results of this visit will be equal to the results of three years. Now you should go back in perfect harmony and joy and with supreme glad tidings. You should gladden the hearts with glad tidings of the Beauty of Abha. Say to the friends: 'The Kingdom of God has been opened to you. The tree of life is yours. Heavenly graces are bestowed upon you. The effulgence of the Sun of Truth is shed on you. God has chosen you. This crown He has placed upon your head. This eternal life has been given you. Therefore you should be very happy. Turn day and night to the Kingdom of Abha. Supplicate for boundless favors from that Kingdom.'
"I am praying every night and I supplicate and implore. I beg of God to bestow upon you infinite grace so that all of us may attain to the station of servitude, so that we may do as He wishes us to do. We are all His servants, drawing light from the Sun of Abha."
The Reconciliation of the Expectations of Religion and the Laws of Science
by ALBERT VAILTHE whole religious world today is in anticipation of a world-teacher who will take "the broken arcs" of our human efforts, aspirations, philosophies, social programs and bring them "to a shining circle." More than seventy years ago Emerson the philosopher-poet felt stirring in his heart the longing for such a teacher and he wrote his declaration that should this great leader appear he, Emerson, would sell all his goods and go halfway around the world to sit at his feet.
Through all the religions today there is shining the glorious anticipation of the coming of a deliverer, a savior, a messiah. In millions of hearts the good news is ringing that he is right at our doors. "Lift up your gates and be ye lifted up ye everlasting doors and the King of Glory shall come in."
In the following talk taken down by Mirza Ahmad Sohrab during the Great War Abdul Bahá shows that even our naturalists today believe in the coming of great teachers. And the logic of the theory of evolution, of perpetual change is that today new teachers are due to come and save our world from its manifest calamities. Abdul Baha's analysis is as follows:
"The adherents of all the religions of the world are expecting the coming of a Promised One and they pray for his advent. Even the atheists anticipate the appearance of a wise and sagacious reformer, a renovator of old habits and superstitions. Their expectations, however, are not like those of the religionists whose beliefs are wrapt in fantastic ideas and impossible and unrealizable rules.
The atheists believe in nature and its manifestations. They state that for nature there are two courses.
"The first is the common, ordinary course, running throughout all the grades of the social structure and organized, animate and inanimate beings, producing stereotyped organisms and definite, agreed ends, decomposing and recomposing variable forms, with resourcefulness and adaptability.
"The second is the extraordinary and unusual course which produces from time to time human beings who are beyond nature, who are super-mundane, the super-men. After many generations of ordinary type, nature, being bored with its own monotony and corresponding resemblances creates an extraordinary individual (a mutation) to show that its fertility is not at an end and that it is capable of exhibiting the signs of activity uncommon in the field of human experience. Thus a powerful, wise, commanding leader is born who is to readjust through his innate forces the disorganized machinery of the civic, intellectual and ethical life of a nation.
"They further state that change is the unchangeable law of nature. One cannot conceive of nature without motion and variability. These two laws are the inherent qualities of all phenomena and
for this reason the events of a previous cycle will not correspond with those of a succeeding one. From its hidden, unseen fountain in every century nature brings forth a new set of forces and fits them into the new exigencies and environments which were brought about by a new generation with larger demands and greater responsibilities.
"For example: ages ago a philosopher, according to the atheist's opinion—an inspired prophet according to the doctrines and ideas held by the religionists—appeared for the education and instruction of mankind. This prophet established certain principles which laid the foundation of a stable and lofty civilization and insured the security and progress of the people. But after the lapse of many centuries that institution became antiquated; the letter took the place of the spirit, hearts grew cold and unresponsive, dynamic life became static and the basis of the edifice shook and trembled under the weight of superstitions and dogma.
"These events in themselves predicate the appearance of another Teacher, the coming of a second Architect. If the sun shines forth this morning from the east and gives light and heat to all the created beings and then sets in the west is it logical to say that we do not need another sunrise, that the world can live without the rays and heat of that life-giving luminary? Our affirmation or negation will not change in the least the course of the sun. The sun will rise in spite of all our denials and acceptance.
"A skilled mason builds a building and families live in it for a number of years. Does any logician reason soundly in concluding that this building will be permanent? The very word 'construction' presupposes 'destruction.' It is obvious that some time, in the course of years the edifice will be demolished and another mason will arise and build in its place another building, either after the first type, or of a better and more permanent one.
"Consequently, we see that even the agnostics (really) believe in the necessity of the appearance of wise and extraordinary teachers whose mission it is to lead their fellowmen to higher altitudes of intelligence and wisdom. In principle they agree with the religionists. But in mode of expression and phraseology they differ from each other."
THE RETURN OF CHRIST—ITS REAL MEANING
"In the Divine Holy Books there are unmistakable prophecies giving the glad-tidings of a certain Day in which the Promised One of all the Books would appear, a radiant Dispensation would be established, the banner of the most great peace and reconciliation be hoisted and the oneness of the world of humanity proclaimed. Among the various nations and peoples of the world no enmity or hatred would remain. All hearts would be united one with another. These things are recorded in the Taurat, or Old Testament, in the Gospels, in the Koran, in the Zend Avesta, in the Books of Buddha and in the Book of Confucius. In brief, all the Holy Books contain these glad-tidings. In all of them it is announced that after the world is surrounded by darkness radiance will appear. For, just as the night when it becomes excessively dark precedes the dawn of a new day so, likewise, when the darkness of religious apathy and heedlessness overtake the world, when human souls become negligent of God, when materialistic ideas overshadow idealism and spirituality, when nations become submerged in the world of matter and forget God—at such a time as this shall the divine Sun shine forth and the Radiant Morn appear."
In Christian churches this anticipation is popularly called the belief in Christ's "second coming." Ever since the world-war
books on the "second coming" have been circulated with surprising popularity. In many churches one of the first questions asked a prospective minister is this: has he the right views about Christ's return? Many are sure that the appearance of Christ and the attendant thousand years of peace are right at our doors. "Millions now living," says one popular preacher, "will never die."
Of course this anticipation has shone in the hearts of the Christians at different periods ever since the ascension of our Lord Christ. To all the early Christians, as one of the celebrated liberal theologians has said, Christ's first appearance on earth was provisional. His real and glorious coming was to be sometime in the future. In the Book of Acts we read that, as the heart-broken disciples after his ascension stood looking steadfastly into heaven, "Behold, two men stood by them in white apparel who also said, 'Ye men of Galilee, why stand ye looking into heaven? This Jesus, which was received up from you into heaven, shall so come in like manner as ye behold him going into heaven." One of the best attested of early New Testament books, the Book of Revelation, says, "Behold, he cometh with clouds; and every eye shall see him, and they that pierced him." The Book of Revelation and the Gospels both also proclaim that he shall come like a thief in the night. Most of the Book of Revelation is a glorious picture of the coming of the Promised Ones. In the little apocalypse, the twenty-fourth and twenty-fifth chapters of Matthew, Jesus tells of the darkening of the sun, the falling of the stars, "the end of the world, or "the consummation of the age," the coming of the Son of Man on the clouds like lightning shining from the east and seen even in the west.
What is the meaning of it all? One party today takes these prophesies literally. The other party declares such interpretations to be scientifically impossible. How could Christ ride on a cloud? Where would he come from? Modern astronomy teaches us that above us there is only interstellar space. If Christ came on the clouds in physically visable glory so that every eye could see him how could he also comes as a thief in the night?
The difficulties in the interpretation of these prophesies have led many liberals to declare that the coming of Christ is just a general and gradual outpouring of the spirit of truth. They quote the Gospel verses, "The Spirit of Truth shall be in you," "The Kingdom of God is within you." Christ returns in each one of us, they say.
But of course the clear text of the Bible and the whole religious history of mankind proclaim the special outpouring of the divine splendor in great prophets or Manifestations. They are the collective centers around which all religions revolve, from which all draw their dynamic power. And the Gospel of John (sixteenth Chapter) clearly says, "The Spirit of Truth shall not speak from himself; but whatsoever things he shall hear these shall he speak." That is, he is a promised person, the "Prince of the World" (John 14:30) who, because he is pure and perfect like Jesus can receive inspiration, transmit it to the world and lead us into all truth. In fact, after His Spirit has taught us He will also be within us. It is no longer I that live but He that liveth in me.
If then we are to reconcile science and religion, if we are to reconcile the passages of the New Testament themselves we must go beneath the letter and find the spiritual significance of these Bible verses. Jesus, as he himself declared, always spoke in parables.
Abdul Bahá said, in New York City, "Do not satisfy yourselves with words. Seek to understand the meanings of the scriptures hidden in the heart of the words. It is difficult to comprehend the words of even a philosopher; you can
then see how difficult it is for one to understand the word of God."
What, then, is the real spiritual significance of these prophesies about Christ's second coming? The explanations of the great Bahai teachers, Bahá 'Ullah and Abdul Bahá are so penetrating, so life-giving that they open a new epoch in the spiritual understanding of the Bible and the sacred books of the world.
INTERPRETATION OF THE SYMBOLS
From the Words of Abdul Bahá and Baha 'Ullah
"The announcement of the angels to the people of Galilee that 'this Christ will return in the same way, and that he will descend from heaven' is a spiritual message, for when Christ appeared he came from heaven, although he was outwardly born of Mary. As he said, 'No man hath ascended up to heaven, but he that came down from heaven.' 'I have come from heaven, and will likewise go to heaven.' By 'heaven' is not meant the infinite phenomenal space but 'heaven' signifies the world of the divine Kingdom which is the Supreme Station and seat of the Sun of Truth. To be brief: the mysteries of the Holy Books are many and require explanation and elucidation. I hope thine insight will be so opened that the divine mysteries may become manifest and clear."
"O thou who believest in the Spirit of Christ, in the Kingdom of God!
"The body is composed, in truth, of corporeal elements and every composition is necessarily subject to decomposition. But the spirit is an essence simple, pure, spiritual, eternal, perpetual and divine. He who seeks Christ from the point of view of his body has in truth debased him and has gone astray from him. But he who seeks Christ from the point of view of his spirit will grow from day to day in joy, in attraction, in zeal, in nearness, in perception and in vision. You have, then, to seek the Spirit of Christ in this marvelous day.
"The heaven to which Christ ascended is not infinite space. His heaven is the kingdom of his Lord, the Munificent. As he said, 'The Son of Man is in heaven.' It is evident, then, that his heaven transcends the boundaries that surround existence and that he is exalted for the people who adore him.
"Pray God that you may ascend to this heaven and taste of this food. And know that the people have not understood even to this day the mysteries of the Holy Scriptures. They believe that Christ was deprived of his heaven when he was in this world, that he had fallen from the heights of his elevation and that later he ascended to this elevated pinnacle, that is to say, toward the heaven which does not exist, for there is only space. They expect that he will descend from this heaven seated upon a cloud. They believe that there is in the heavens a cloud upon which he will be seated and by which he will descend: whereas the clouds are vapors which rise from the earth; they do not descend from the heavens.
"The cloud mentioned in the Holy Scriptures is the human body because it is a veil for them, which, like the cloud prevents them from seeing the Sun of Truth shining in the Horizon of Christ."
Abdul Baha.
Question: "Then you do not mean this phenomenal heaven?"
Abdul Baha: "I mean the heaven from which Christ descended and to which he ascended—the heaven of divine Will, the heaven of spirituality."
Said Jesus: " I go and I come again.' And in another place he said: 'I go and another will come who will tell you all that I have not told you and will finish all that I have said.' Those two statements
are in reality one, were ye to witness the Manifestations of Oneness with the eye of God. . . . If the sun of today says 'I am the sun of yesterday,' it is true; and yet if according to daily sequence it says 'I am other than the sun of yesterday,' this is also true. Likewise consider the days: If it be said that all the days are the same, it is correct and true; and if it be said that according to name and designation they differ from each other, this also is true as thou seest. For though they are the same, yet in each one there is a name, quality and designation which is different from the other. By the same method and explanation, understand the stations of separation, difference and oneness of the Holy Manifestations.
"As to the words, 'The sun shall be darkened and the moon shall cease to give her light and the stars shall fall from heaven,'—the purport of sun and moon as mentioned in the words of the prophets is not confined to the phenomenal sun and moon which are seen; nay, rather, they have intended for sun and moon manifold meanings. . . . One meaning of the 'sun' is Suns of Truth which dawn from the dayspring of Preexistence and transmit bounty to all the created beings. These Suns of Truth are the universal manifestations of Divinity. . . . When these Suns arise the world is renewed, the rivers of life flow, the seas of beneficence move, the clouds of grace gather and the breezes of bounty blow upon the temples of beings. . . . In the primary sense sun, moon and stars signify the prophets, the saints and their companions through the light of whose knowledge the worlds of the visible and invisible are enlightened and illumined.
"It is certain that during every subsequent Manifestation . . . the sun and moon of the teachings and law under which the people of that age are enlightened and guided become darkened, that is, their efficiency and influence vanish." "By the darkness of the sun and moon and the falling of the stars is intended the abberation of the divines and the abolition of the laws established in a religion."
"In like manner understand the meaning of (the new heaven and the new earth). By the earth is meant the earth of knowledge and wisdom; and by heaven the heavens of religion.
"The purpose of these allegorical words . . . is to test the servants as mentioned so that the soil of excellent and shining hearts may be distinguished from barren and mortal soil. This has always been the divine law. . . . Shouldst thou make the mirror of the heart pure and clear from the dust of prejudice thou wilt comprehend all the symbols in the sayings of the perfect word of Divinity in every Manifestation and be informed of the mysteries of knowledge. But unless thou destroyest with the fire of severance the veils of learning which are conventional among the servants thou wilt not attain to the brilliant morn of the ideal knowledge." (Compiled from "The Book of Ighan.")
For the fuller explanation of these Bible symbols one should read first Abdul Baha's "Some Answered Questions" and then Bahá 'Ullah's "Book of Ighan." There these universal minds outline in detail the new philosophy of religious history, the succession of the divine Manifestations, the real meaning of the prophesies in the holy books.
AHMAD SOHRAB
During his sojourn in Palestine with the Center of the Covenant, Abdul Baha, while the Great War was raging all over the world.
THE STORY OF ESMAEL, THE PERSIAN JEWTHE carriage was waiting for us at the foot of the mountain. We entered it and started on our way. The road was so muddy and slushy that the wheels sank up to their spokes. In the carriage there was a Persian Jew by the name of Esmael who had been a friend of the Master's for forty years. He is an orthodox Jew with a strong faith in prophecy, believing firmly that the Messiah will appear in two years. He knows a great deal about the Bahai Revelation and has met Bahá 'Ullah. Several times he promised the Master that if the Messiah did not appear at such and such a date he would leave Jewish traditions. But on the grounds that his reckonings were wrong each time he changed the date. Now he swears that this will be the last date and in two years his promised Messiah will appear and will make all the people Jews.
Since our arrival in the Holy Land the Master has seen him many times and helps him always. He is an old man with thin, white beard and he has been in Acca and Haifa for forty-two years. Yesterday he came to Abou Senan and this morning the Beloved took him back.
"Now tell me, Esmael," the Master said, "while patting him gently on back and cheeks, "art thou sure that the Messiah will appear in two years? If he does not appear at that time wilt thou continue to believe in the Talmud and the Rabbinical lore? Several times thou hast covenanted with me, and every time thou hast broken the compact. This must be the very last time; otherwise I will punish thee." Esmael pledged his word that this would be the last time and that he was sure, very sure, that the Promised One would appear in 1916.
Then the Master spoke about the Mohammedan and Christian calendars, the prophetic dates mentioned in the Book of Daniel, the scattering of the Jews at the time of Titus, and the destruction of Jerusalem. Then he asked me to read aloud, for the benefit of Esmael, the articles published in "Servati-Founun," especially the translation of his address in the Jewish Synagogue in San Francisco. As we neared Acca he related some funny stories of his experiences in Tiberias in former years.
"O Esmael," he said at last, "through the power of God I have been able to prove the divine station of Christ to thousands of Jews in America. . . . What can I do with thee? They are the real Israel. They are free from prejudice. But thou art different."
When we reached Acca we were glad to find ourselves once more under the sheltering roof of the home of Baha' Ullah. When Abdul Bahá entered his room he sat quietly on his divan and said: "Ah! We escaped from Abou Senan, did we not? Although the
weather there was dry and delightful, I did not feel at home. In this room, the room of the Blessed Perfection, I feel happy and composed. Nowhere else do I feel so joyous and happy as in this room. Here, here I realize the peace of the spirit!"
Luncheon was served and Esmael and I found ourselves at the table. The Master said: "Hast thou read 'Vahye Koudek' (the little revelation? It contains many prophesies concerning events in Acca. It is a wonderful book. Mirza Yagoub, who was a good Jewish Bahai brought it to me. If you can get this book you will enjoy its contents."
Esmael did not eat the food cooked by the Bahais so the Master with his supreme attention to all details had ordered a dish suitable to his taste. "We let everyone enjoy freedom of conscience." he said. "We have no prejudice."
THE STORY OF THE MISER OF BALSORA
The Master often tells us stories about the misers of different countries. Here is one of them:
Once upon a time there was a merchant in the city of Balsora. His name was Reza. Although he was very wealthy he was the most close-fisted, narrow-hearted man that ever lived in his town. For avarice and penuriousness he had become a proverb among his countrymen. Through his stinginess he made his family suffer hunger and starvation.
In his office he had a clerk to whom he paid a very small salary. This clerk had a large family and though he practised the greatest economy he could not make both ends meet. Often he dreamed of a raise in salary, but in vain. At last an idea flashed into his mind and gave him hope that surely there would be a raise soon. There was but one more week before New Year's day and the poor clerk thought that if he gave a present to his master he would undoubtedly reciprocate and increase his salary. Hence, on that very day he went to the market, bought the head of a sheep, cooked it in his oven and carried it on a tray to the house of his master. The week passed without any sign and finally, on New Year's day he called at the house of the merchant to wish him happiness. He was most hopeful, and anticipated a bright future.
When he entered the room the merchant greeted him effusively. This made him more hopeful still.
"I thank you very heartily," the master said to his clerk, "for the gift you sent to our house. It saved us a great deal of expense, I assure you. We have been feasting on it for the past week. The first day we ate the ears; the second day, the eyes; the third day, the skin of the head; the fourth day, the tongue; the fifth day, the meat; the sixth day we cleaned the bones and on the seventh day we ate the brains.
The clerk was so disgusted with this exhibition of stinginess that he left him, and left the town, and sought his fortune elsewhere.
After travelling for several years and acquiring experience as well as riches he returned to his native city and opened a business of his own. One day as he was walking through the main street his attention was attracted by a most palatial residence. He peeped through the gate and beheld a most beautiful garden. He finally inquired from one of the many servants lounging about whose house this was.
"Art thou a stranger?" they asked.
"Not exactly."
"Well, how is it that thou dost not know that this is the house of Kareem, the son of Reza?"
"Oh," gasped the former clerk, "what the father hoarded the son is spending!"—and disappeared through the crowd.
ANOTHER INCIDENT REGARDING ESMAEL, THE JEW
This morning Abdul Bahá called us into his room. Esmael, the Jew, was also present. The Master was in a jovial mood and asked Esmael whether bread,
tea and olives were "Kosher." He replied, "They are Kosher."
"Art thou thyself Kosher or Taref?" Abdul Bahá asked him pleasantly.
"I hope I am Kosher. I wish good to everyone. I am not seeking to harm any soul. If a man curse me or beat me I still like him. I am living according to the religion of my father. If these things constitute the condition of being Kosher, then I am Kosher."
"Well said." replied the Master, "I know thou art sincere in the profession of thy religion and that is the reason why I love thee so much."
Esmael replied: "I know one thing. Any moment I am ready to my life for the Master. For the last forty-two years you have ever been kind to me and on several occasions have saved my life. This has nothing to do with faith. This is love. I declare by Jehovah, if you ask me at this very moment I will die for you gladly, knowing well that I have won the good pleasure of Abraham, Jacob and Moses."
Then the Master asked Esmael: "How old was Moses?"
"One hundred and twenty years," he replied. "But the patriarchs, such as Noah and others lived many hundreds of years."
The Master said: "The age of those ancient prophets as recorded in the Old Testament is symbolic. It has a spiritual interpretation. Wert thou informed of the science of anatomy thou wouldst realize that this human mechanism and these material organs cannot last more than one hundred and twenty years."
Esmael inquired: "Where is the seat of thought?"
The Master replied: "It is generally understood that the seat of thought, consciousness and volition is in the brain. The brain is the organ of the intellect and understanding. The heart also plays a part through the central nervous system. Thus the activities of the brain and the heart by means of afferent and efferent nerve fibers are linked together. Figuratively speaking, the brain is like a mirror. When it is turned toward any object, whether in the cast or in the west, that object will immediately be reflected on its surface and consciousness is realized. In the world of dreams consciousness is awake and works uninterruptedly."
"Come, come, friends," the Master said, as we waited at the threshold. "Let us talk tonight of the old times." He asked me what news I had. I told him I had heard that Badi Effendi's school in Abou Senan had increased in numbers and that it was no more my room but a Bahai school. He laughed and said: "What dost thou want with a room of stone and clay? I have prepared for thee glorious rooms the walls, the roofs, the floors, and the furniture of which are of pure deeds and immortal virtues. Therein thou shalt abide forever. Badi Effendi is a capable, efficient teacher and loves the children. He is striving in service and wishes to perfect the work which he undertakes. Perfection of work is man's greatest reward. When a man sees his work perfected and this perfection is the result of incessant labor and application he is the happiest man in the world. Work is the source of human happiness."
About two hours before sunrise I was called from my bed by one of the two Bahais who spent the night here in the house. The Master was up; the samovar was boiling and tea was prepared for our delectation. It was thirst for the "spiritual tea" which awakened me and I dressed hurriedly and made my way through the darkness to the other house. I opened the door of the blessed room and entered unannounced. The Master was sitting in his accustomed place on a divan in the corner next to the window. Only a candle was burning on the opposite
table which was strewn over with books. There was a pause and a stillness and the dim light added to the mystery and the magic of those sacred moments.
Abdul Baha's eyes were closed, his white beard shone; over his countenance was spread the calm of the deep. His spotless white turban towered above his head and as I looked I beheld his silvery locks flowing over his broad shoulders.
Out of the unutterable stillness the voice of the Beloved of the hearts was heard.
"Happiness is the ambrosia of the spirit and the nectar of the souls. It confers on man the boon of immortality and the gift of spiritual vision. Happiness is the morning star guiding the wandering to the perennial abode of the blessed. Happiness is the crystalline river flowing from the heavenly mountains through the paradise of the mind and causing to grow upon its banks the imperishable ideals of humanity. Happiness is the cherubim of the Almighty which inspires mankind to perform feats of self-sacrifice and deeds of disinterested philanthrophy. Happiness is the melodiously singing nightingale which transforms the darkened world of sorrow into the shining realm of celestial beatitude. Happiness is the surging ocean in the depths of which the diver finds the pearls of resignation and the corals of renunciation. Happiness is the elysium wherein grow the asphodels of good-will and the amaranths of forgiveness. Happiness is the heaven of God, the blue fields of which are studded with the bright rolling orbs of satisfaction and the fixed stars of contentment. Happiness is the scintillating crown of humanity the shining gems of which are the teachings of the past prophets and the principles of his holiness Bahá 'Ullah.
"The happiness of man is not dependent upon outward things such as riches, ornaments and clothes. It is, however, dependent upon the susceptibilities of the heart and the attitude of the mind."
AS a moderating influence in those moments when we, as Bahais, approach the danger zone of dogma; as a solace in days of discouragement and at all times when we would make common with our fellows, it is well to be aware of the quickening influence on the world at large in the time of the Manifestation.
On the day of a wedding it is not only the bride and bridegroom, their families and their guests who make merry—the servants in the house, the grocer boy at the kitchen door, the very mouse in the pantry cupboard take share in the marriage feast. If we believe in the oneness of humanity, the interdependence of all creatures, the interaction and reaction of all life forces, we must know that the whole planet is quickened and vitalized in this day.
Although the world may seem to lack mighty protagonists in religious fields a thousand voices are raised by ardent men and women who see clearly that aspect of the truth which impinges on their own fields of endeavor and who faintly glimpse the whole truth. On every side we find indications of the spirit; in the average individual who cries for things spiritual in revulsion of discouragement against the meliorist who would right the
world through practical efforts; in the economist who realizes our racial interdependence; in the commercial producer who is aware of the pragmatic result of cooperation; in the orthodox churchman who would abandon the old competitive system in spiritual matters, no longer trying to live a godlier life than his neighbor but making the greater effort to be good with others. And in the world of fiction and verse we have many writers who are working for a larger unity: Well's vision of a World State or World Federation; John Galsworthy who, calling art the pacifier pleads for a closer artistic understanding among nations and sees in art an international agent in bringing races together; Thomas who sees pure literature and religion as one in that they modulate into each other and who, alive to the failure of the churches to rouse the spirit in a materialistic age is seeking to link religion and science or rationality through the medium of poetry.
Such men would teach a world which for centuries has played with aesthetics as a relaxation after labor; would show the coming generation that true art is not a thing to beguile the hard way of life, to soften and make lovely the routine, but rather an expression of the superconsciousness, a channel between mind and spirit. All these efforts are good, even if those who make the effort are not fully aware of the spiritual connotation.
And in science it is possible to read great spiritual truths clearly symbolized in terms of scientific formula. Viscount Haldane in "The Reign of Relativity" declares that modern men of science realize the entirety of the world—a single whole in which fall matter and mind alike. And the knowledge of the oneness of the world scientifically is shown in an article on the work of Dr. F. B. Sumner in the July "Current Opinion." "We need to remind ourselves that the organism is not an isolated fact in nature, but is part of a complex system of interacting forces. It is utterly unintelligible, it does not even exist, except in organic relation to the outer world."
Even in Einstein's disconcerting discovery that light rays experience a curvature in passing through a gravitational field, deviating toward a heavenly body passing it, we can discover a symbol of the attractional curve we must perform as rays in this day of the Sun of Manifestation!
In this country we find hopeful signs in the trend of our magazines. Such monthlies as "Asia" and the "Geographical Magazine" which gather interesting matter from the earth's far corners, and others such as "Our World" which in covering every phase of world events and activities achieves much more than an assembling of alien facts; makes indeed frank profession of an effort to unite the world.
And there is much food for encouragement in such articles as the very significant editorials of Dr. Frank Crane in the July "Current Opinion," calling the need of a revival of faith, of spiritual enthusiasm, a "revival whose war cry shall be humanity." And he is aware of the need of a prophet who will "fire the imagination and conscience of the race with the beauty of human brotherhood."
And if we see on every side a growing knowledge of the need to promote solidarity and more or less conscious effort to build a new structure to house the world family, we find too, scattered chips and fragments of raw material ready for the builders. The very language of the day enriched and vitalized by the words, love, brotherhood, cooperation, unity, is an indication of the material at hand. These words have become part of everyone's daily vocabulary. Old words, to be sure, outgrowths of terms coined perhaps by the first man of vision, but relegated for so long to the word-pouches of the poet, the mystic,
the dreamer; only used in general with an apologetic reservation or linked with their foster-sister words utopia, millenium. And if these expressions are in the mouths of all the people of the time—in some cases of course only parrot repetition—the realities they signify must truly be held in the hearts of many men.
These words represent ideals, and ideals whether they are racial memories of past perfections, or dim concepts of a future state are always possible of achievement—and that possibility is near or remote according to the intensity of our desire to achieve. Now with the release of the great force, the cosmic urge through the appearance of the Manifestation the ideal is straightway translated into a working platform for the work-a-day world; made practical rather than poetic—brought into actuality out of the dream consciousness of the race—these great words love, unity, brotherhood.
Furthermore the name of God and such expressions as we have of God, Divine Guidance, The Power of the Spirit, the Holy Ghost, are no longer confined to religious discussion, and are freed from doctrinary taint. Not so long since, at any rate in our western world the word God was rarely heard outside of religious groups and orders entrenched in a common understanding, except in theological argument.
Recently I came upon a letter from the editor of a venerable American magazine, the "Atlantic Monthly" to Ralph Waldo Emerson. In this letter he tells Emerson that the magazine has agreed to publish a series of articles by Thoreau and asks him to urge Thoreau to behave himself and not write about God!
Heretofore your average man in casual conversation used the name of the Deity timidly, with self-consciousness, often following it up with the eager assurance that the First Cause or Primal Will were acceptable synonyms. And how utterly taboo was "Holy Spirit" or "Holy Ghost," narrowed in the popular mind to the Apostolic bounty.
All these words for so long cloistered and shut from common life have in this day suffered a re-birth, become newly informed with spirit, and their habitual use in the time of this Revelation is a manifestation of the divine breaths brought into objectivity and given actual form on this plane.
Yes, we must become increasingly aware of all these indications of the quickening of planetary consciousness. But this awareness in no degree lessons our responsibility as Bahais, rather does it emphasize our responsibility to sharpen and focalize this consciousness to the most poignant of realizations, to touch the very heart of the race to a recognition of the source of this new life.
PROF. JOHN DEWEY in his recent book, "Human Nature and Conduct" shows that human nature can be changed.
Prof. Elwood of Missouri University comes to the conclusion in "Reconstruction and Religion" that what the world needs is the actual living of what Christians profess.
"We want a new revelation in terms of the new world's understanding. We want light, light."—From "If Winter Comes."
Teachers are getting a vision of their opportunities to dispel prejudice. F. J. Libby in the "Journal of National Education" says: "Geography when well taught leads to the world wide vision."
"Science knows no national boundaries and the scientific spirit no prejudices."
Do such writers as H. G. Wells and Hendrik Van Loon unconsciously register the "end of the age" and the beginning of the new age in their summaries of World History?
Emile Cammaerts, a distinguished Belgian poet pleads, in the "Hibbert Journal" for a closer intellectual understanding to remove difficulties in the way of internationalism. Better translation of the classics of all nations would do much to bring the peoples in touch with each other intellectually. But Cammaerts realizes that the bond of union must be even deeper than the intellectual. "If we are driven so far apart nowadays," he says, "is it not because we have not yet reached the time when a religious revival shall bring us together again?"
B. C. H. & M. H. P.
Mark Sabre, in "If Winter Comes" represents the spirit of many in this new day, a spirit groping for light, puzzling, pondering. "He paced among his ideas as a man might pace around the dismantled and shattered intricacies of an intricate machine, knowing the parts could be put together and the thing worked usefully, not knowing how on earth it could be done." Gradually certain fundamental laws shed light on this puzzlement: "There's only one life, only one living—and we're all in it Come into it the same way and go out of it the same way." Is not this the vernacular expression of Bahá 'Ullah's words, "Do ye know why we have created you all from one clay? That no one should glorify himself over the other." And again, "He came to determine that infinitely the most beautiful thing in life was a face lighting up with the pleasure of friendship. But he felt it was not intirely the secret. The greeting passed; the light faded; the wanting returned. But he determined the key to the solution lay within that ambit. The happiness was there. It was here in life, found, realized in loving uniting, as warmth is found on stepping from shadow into the sun. The thing lacking was something that would fix it, render it permanent—some thing? What?
Finally the nature of the solution becomes clear to him: "The remedy's the old remedy. The old God. But it's more than that. It's Light: more light. The old revelation was good for the old world, and told in terms of the old world's understanding. We want a new revelation in terms of the new world's understanding. We want light, light! Do you suppose a man who lives on meat is going to find sustenance in bread and milk? Do you suppose an age that knows wireless and can fly is going to spiritual sustenance in the food of an age that thought thunder was God speaking?"
It is significant that "If Winter Comes" is a popular book, for the character of Mark Sabre is the main interest in the book, and Mark Sabre is of the New Day, one who illustrates the statement of Abdul Bahá that now souls have attained "an extraordinary capacity."
M. H. P.
ON May fourth, 1919, after the signing of the treaty of Versailles, young China arose as one man. From that day a steady tide of social and educational reform, together with the discarding of the traditions of the past, advanced by leaps and bounds. It was the outward evidence of the onward march of a "tide of new thought" as it was called in China. New life currents burst forth pulsating with intense vigor throughout the student world.
Again, during the past two months startling changes have taken place. A sign of the onward march of this student movement has been the coming of four groups of students from Higher Normal Schools of China to inspect the schools of Japan. In the past only two such groups have visited Japan. The fact that one of these four groups was composed of nineteen young women from the Pekin Women Teacher's College has great significance for these are the first Chinese young women to be sent on such a mission.
It was my privilege to meet members of three of these groups and through them to feel the wonderful new life now throbbing in the heart of young China. Although none of these students had heard of the Bahai teachings, yet their hearts beat with the very principles of Baha 'Ullah. Here are a few thoughts from addresses which were translated for me, given by the young women at a dinner in their honor:
"They, The Chinese Women's Association of Pekin wish to give all people a chance to live, especially the lowest class. All mankind should be allowed happiness without limitation of sex, race or country. They have lost interest in politicians and are developing their interest in world-ideas. They wish to do their utmost for the happiness of their whole population without respect to religion or race. One of their future aims is to establish correspondence with the women of the world."
A young man, one of thirty-four students from Wuchang Teacher's College, expressed these ideas thus: "We love peace; that is our spirit. We are the oldest civilized country now existent on earth and our sacred books are many, but the essential ones among them are the "Four Books" of Confucius, and the "Five Classics." We emphasize moral education more than we emphasize knowledge; but knowledge is power and we do not neglect it. There came a turning point, which has been known as the Rennaissance of China, in 1919, and since then we have made great progress in all things."
The following notes were taken on June the twelfth, the day of the inauguration of Li Yuan-hung, the new President of China, who is considered to be the most democratic man in China, in an interview with one of the young men students from Pekin.
"We have doubts about everything. We believe we should be active, but not blindly. We want information. We are so eager for it that we have come to Japan although we do not know whether
we can get anything. The present conditions may seem rather discouraging but the students are a force without arms which is known to everyone and their power is feared. The government on the one hand tries to suppress them, on the other hand pays them respect. In the Canton government women have demanded the privilege of sitting in parliament. Women's emancipation is advocated not only by the women but by the men. Many new magazines have appeared, dealing especially with this question. Two years ago new schools for women were started throughout the country and within this past year co-education has been adopted by all the government schools. Women are now admitted to the Pekin University. Now young men and women meet together freely. It is the women who will bring the emancipation of the race. They are the "other half" which is springing up. The greatest cooperation is that between men and women. At first social intercourse between the sexes seemed to shock the common people; but now they have become accustomed to it. The aims of the students are first, sound government; second, real liberty; third, peace, which we always love and advocate. If these things are realized then the students can devote themselves to study and can contribute to the world's civilization which is their fourth aim. The world is now so closely bound together that we realize that the two civilizations, eastern and western, must be united. We need not give up the eastern civilization but add to it the western.
"These things are the good side; but we have to pay for them. It is because of civil wars that the farmers are not able to raise their crops. Though co-education is enforced, yet we have drawbacks. First, the students, men and women, must have sufficient knowledge, else they will make blunders. If they have not enough knowledge mistakes will be committed.
"We have a little knowledge of western thought, but we have also its doubts. There is a new movement which commenced on March ninth. It is called the 'Anti-Religion Movement.' It has its origin in agnosticism. We want emancipation and liberty. We feel that religion is something which binds us together. This anti-religion movement is now very strong. It was first organized in Pekin in the schools and now has spread to other places, forming a unit. The basis of the movement is science; its purpose, to break away from all superstitions. Religion is superstition which is contrary to science. The movement started in opposition to Christianity. Christianity itself is all right but it is the conduct of it, and its abuses which the movement opposes. The great scholars have not yet given much attention and study to this movement. They have not yet expressed their opinions. If they did the problem would be solved. We wait for the great scholars. We have now no proper solution: we wait for results.
"Our impression from our visit to Japan is that the Japanese are certainly further advanced in education than are we. They have a spirit of action. If they get a new idea they try to carry it out; and they have favorable conditions. In China this spirit is not so strong because we are now discussing affairs and have not yet reached conclusions. For this reason the Japanese educational work is better than ours. The Japanese are faithful, not only to their nation as a whole, but each to his profession. They have another advantage in that they have order. At present Chinese conditions are quite different; there is no order at all. A Confucian proverb says that if you are in a dilemma as to which way to go you will never reach your destination."
Note. "The Youth of China" is interestingly described in Chinese Meddle, E. G. Kemp, 1921, Chapter IX.
صفحه 159
مشرق الاذکار
عکسهائی که در صفحۀ دوم انگلیسی این شماره نشان میدهد مشرق الاذکار امریکا که در شمالی شهر شیکاغو واقع است . در عکسی که زیر است سقف عقد طبقۀ تحتانی دیده میشود در عکس بالائی جسرهای آهنی که روی اینها پلهّ های مرمر بنا خواهد شد و این پلهّ ها به ساحت وسیعه یعنی زمین طبقه اوّل مشرق الاذکار متّصل خواهد گشت .
ایضا در این عکس دریاچۀ عظیم میشیگان پیداست از غریب اتّفاق اینکه روز تمام شدن این عقد طبقۀ زیری مشرق الاذکار روز سالکانکی شهادت حضرت باب واقع گشته لهذا بهائیان در شیکاغو و اطراف شیکاغو در نهایت روح و ریحان مجلس عظیمی در زیر این عقد مهیّا نمودند و خطابهای بلیغ روحانی القا نمودند و علاوه از بهائیان جمع غفیری از اغیار جمع شدند . با وجود آنکه این معبد مقدّس بهائی هنوز در ابتداست هزاران از اهالی شیکاغو و ایالاتهای امریکا فوج فوج باین نقطۀ مقدّسه می آیند و از مقاصد و تعالیم امر مبارک بهائی جستجو میکنند
نجم باختر
صفحه 160
نجم باختر
اختلاف الوان زینت عالم انسان است ، سواد لوح مبارک حضرت عبدالبهاء :
شیکاغو مستر توماس ماکسول علیه التحیّة والثنااء
هوالله
ای ساعی در خیر عالم انسانی مضمون نامه مطابق واقع بود فی الحقیقه عالم انسانی یک خاندان و یک سلاله است بحسب اختلاف مناطق بمرور دهور الوان مختلف پیدا شد در ممالک حارّه از شدّت تأثیر آفتاب بمرور احقاب جنس اسود پیدا شد و در مناطق شمالی از شدّت سرما و عدم تأثیر حرارت بمرور دهور جنس ابیض پیدا شد در منطقه متوسط جنس اصغر و جنس اسمر و جنس احمر حاصل گشت امّا فی الحقیقه نوع بشر یک جنس است چون جنس واحد است البّته باید اتّحاد و اتّفاق حاصل گردد نه اختلاف و ابتعاد سبحان الله حیوان با وجود آنکه اسیر طبیعت است و طبیعت بتمامه حاکم بر آن است باز اهمیّتی بالوان نمیدهد مثلا ملاحظه مینمائی که کبوتران سیاه و سفید و زرد و آبی و الوان مختلفه با یکدیگر در کمال ائتلاف ابدا اهمیّت بالوان نمیدهند و همچنین اغنام و بهائم با وجود اختلاف الوان در نهایت محبّت و اتّحادند ولی انسان عجیب است که الوان را مایۀ نزاع قرار داده و در میان سفید و سیاه نهایت بعد و اختلاف است چون به گلستانی درآئیم ملاحظه نمائیم که این گلهای رنگارنگ چه قدر جلوه دارد اختلاف الوان زینت گلستان است اگر یک رنگ باشد جلوۀ ندارد زینت گلستان در این است که گلهای رنگارنگ باشد پس معلوم شد که اختلاف الوان زینت عالم انسان است پس نباید اختلاف گردد امیدوارم که شما سبب شوید و بجان بکوشید که در میان سیاه و سفید الفت و محبّت حاصل گردد و علیک التحیّةو الثناء
