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| VOLUME 13 | November, 1922 | No. 8 |
| CONTENTS | Page |
The Science of the Spirit: A Wonderful Proof of God's Existence. Abdul Baha's Tablet to Professor Forel | 195 |
A Pioneer at the Golden Gate | 203 |
The Plain of Acca | 207 |
Some Questions Asked - Let us Consider Them By Dr. Frederick W. D'Evelyn | 211 |
Capacity and Spiritual Revelation | 213 |
Signs of the Times | 215 |
Bahai Notes | 219 |
Persian Section | 223 |
| The Spirit of the New Age and Education in the East. The Coming Teaching Conference of the Bahais of the West in San Francisco, Nov. 24th to 26th, 1922. The Bahai Temple and Its Rising Foundation. |
The official Bahai Magazine, published monthly by the Bahai Temple Unity
Room 450, 508 South Dearborn St., Chicago| Albert Vail, Editor | Edna M. True, Business Manager |
| Persian Editors | |
| Zia M. Bagdadi | Ahmad Sohrab |
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--PHOTO--
Mrs. Helen Goodall — Abdul Baha's home in the background
NOVEMBER, 1922
THE SCIENCE OF THE SPIRIT
Abdul Baha's Wonderful Proof of God's Existence
This tablet, one of Abdul Baha's last, was addressed to Auguste Henri Forel,
Zurich, Switzerland, during the autumn of 1921To his honor, the esteemed and distinguished Professor, Dr. Forel.
Upon him be the Glory of God, the Most Glorious.
He is God!
O thou revered personage, lover of Truth!
Thy letter dated July 28th, 1921 has been received. Its contents were most pleasing and indicated that, praise be to God, thou art still young and searching after Truth, that thy power of thought is strong and the discoveries of thy mind, manifest. . . .
By materialists, whose belief with regard to Divinity has been explained is not meant philosophers in general but rather, that group of materialists of narrow vision who worship that which is sensed, who depend only upon the five senses and whose criterion of knowledge is limited to what can be perceived by the senses. All that can be sensed is to them real, while whatsoever cannot be sensed is either unreal or doubtful. They even regard the existence of Deity as wholly doubtful. It is as thou hast written, not philosophers in general but narrow-minded materialists that are referred to.
As to divine philosophers, such as Socrates, Plato and Aristotle they are indeed worthy of esteem and of the highest praise for they have rendered eminent services to the world of humanity. In like manner we esteem the materialistic, scientific, moderate philosophers who have rendered service. We regard knowledge and wisdom as the foundation of the progress of the world of humanity and praise those philosophers who are endowed with broad vision. Read carefully the San Francisco University Journal that the truth may become apparent.
Concerning mental faculties they are essential properties of the spirit even as the ray is an essential property of the sun. The rays of the sun are renewed but the sun itself remains ever the same and unchanged. Consider how the human intellect develops and weakens and perhaps entirely disappears, whereas the spirit remains in one and the same condition. The manifestation of mind depends upon the soundness of the body. A sound body has a sound mind. But the spirit does not depend upon the body. It is through the power of the spirit that the mind comprehends, imagines and works, whereas the spirit itself is a free power. The mind comprehends the intangible by the aid of the tangible; but the spirit has limitless manifestations. The mind is circumscribed; the spirit is unlimited. It is through the senses such
--PHOTO--
METZL 1922
DR. AUGUSTE FOREL
--PERSIAN TEXT--
Dr. Auguste Forel of Zurich, Switzerland, one of the distinguished scientific men of Europe, was born in 1848. His special field is entomology and psychology. For many years he held the chair of psychiatry at Zurich. Among his scientific works are: Ants and Some Other Insects, an inquiry into the psychic powers of these animals; Hygiene of Nerves and Mind in Health and Disease; Hypnotism: or, Suggestion and Psychotherapy.
Amelia Von Ende, writing on "Literary Zurich" in The Bookman, November, 1913, states that "During the last two decades of the nineteenth century Zurich was much frequented by the young men and women who . . . attempted a 'revaluation' of all values. Some were taking courses at the university, where men like Dr. Auguste Forel opened to them vistas into unknown regions of the human soul, or suggested a new reading of life. . . . To his influence Carl and Gerhart Hauptmann owe their remarkable understanding of suffering humanity. His writings against alcoholism profoundly impressed the younger generation."
as sight, hearing, taste, smell and touch that the mind comprehends; whereas the spirit is independent. The spirit, as thou observest, whether it be in sleeping or waking is operating and active. Perhaps it may, in a dream, solve an intricate problem which has been unsolvable during wakefulness. When the senses cease to function the mind fails to understand; and mind is totally absent in the embryonic stage and in infancy; whereas the spirit is always in the utmost power. In short, there are many proofs which show that despite the loss of reason the power of the spirit still exists.
The spirit however possesses various grades and stations.
As to the mineral spirit: it is an indubitable fact that minerals are endowed with spirit and life according to the requirements of the mineral world. This unknown secret has also become known to the materialists who now maintain that all beings are endowed with life,—even as He saith in the Koran: "All things are living."
In the vegetable world also there is the power of growth and that power of growth is the spirit. In the animal world there is the power of sensation. But in the human world there is an all-encircling power. In all the preceding kingdoms the power of reason is absent; but the spirit manifests and reveals itself. The power of sensation does not comprehend the spirit, but the power of the mind proves the existence thereof.
In like manner the mind proves the existence of an unseen Reality which surrounds all beings and in each of the kingdoms is made manifest and apparent. But Its essence is beyond the grasp of the mind. Thus, the mineral world understands neither the reality nor the perfections of the vegetable world; the vegetable world does not understand the reality of the animal world; nor can the animal world comprehend the human reality which discovers and embraces all things.
The animal is the captive of nature and cannot deviate from the laws thereof. In man, however, there is a power of discovery which grasps and breaks through the laws of nature. For instance, all minerals, plants and animals are captives of nature. The sun itself with all its greatness is captive to nature to such an extent that it has no will of its own and cannot deviate a hair's breadth from the laws thereof. In like manner, all other beings whether of the mineral, the vegetable or the animal world,—not one can deviate from the laws of nature nay, rather, all are the slaves thereof. Man, however, though his body is a captive of nature yet his spirit and mind are free and rule over nature.
Consider: according to the law of nature man lives and moves upon the earth. But his spirit and mind break this natural law; he becomes a bird and soars in the air, sails swiftly upon the sea, and, as a fish, dives to the bottom and there makes discoveries. This is a great defeat inflicted upon the laws of nature.
So is it with the power of electricity: this unruly, violent force that cleaves mountains is imprisoned by man within a bulb. This is rending asunder the laws of nature. Likewise the hidden mysteries of nature which according to natural laws must remain concealed man discovers and brings from the invisible to the visible plane. This also is breaking the laws of nature. Man also discovers the inherent properties of things which are nature's mysteries. And he unfolds past events which have been lost to the world of nature. Furthermore, he foresees through the power of induction future happenings which are according to the laws of nature as yet unknown. Moreover, communication and communion are by the laws of nature limited to short distances, but man, through that inner power which discovers the realities of all things communicates from East to West. This also is tearing asunder the laws of nature. Likewise, according to the laws of nature the shadow vanishes, but man fixes it upon a plate. This also is rending asunder natural laws.
Consider carefully: all the sciences, arts, crafts, inventions and discoveries were once the mysteries of nature and according to natural laws should remain hidden but man through the power of discovery breaks the laws of nature and brings these hidden mysteries from the
invisible to the visible plane. This also is rending asunder the laws of nature.
In short, that inner power in man which is invisible wrests the sword from out the hand of nature and strikes it upon its head. All other beings, even those which are the greatest are deprived of these perfections. Man has the power of will and understanding; but nature is deprived thereof. Nature is coerced; man is free. Nature does not understand; man comprehends. Nature is unaware of past events; man is made aware. Nature is ignorant of future happenings; man through his discerning power is informed. Nature has no consciousness of itself; man knows all things.
Should anyone, then, declare that man is but a part of the world of nature and that, since he embodies all these perfections which are a manifestation of the world of nature therefore nature is the founder of these perfections and not deprived of them, answering, we would say: the part depends upon the whole. The part cannot possess perfections of which the whole is deprived. By nature is meant those inherent properties and necessary relations which emanate from the realities of things. These realities of beings though utterly diverse are still must closely connected. For these diverse realities an all-unifying potency is needed which shall link them one with the other. For instance, the organs, members, parts and elements of man are quite diverse but the all-unifying power, which might be called the human spirit connects them all with one another. Thus mutual aid and cooperation are obtained and the organs function regularly and under uniform laws which are the cause of the everlastingness of creation. The human body however is utterly unconscious of that all-unifying power yet it functions regularly and according to its will.
Concerning philosophers they are of two kinds, some of them like Socrates, the wise, who was a believer in the oneness of God and the immortality of the soul after death. Because his opinion was contrary to that of the uneducated and narrow-minded people they poisoned that divine sage. All divine philosophers and men of wisdom and understanding upon considering these endless beings have observed that in this great and infinite universe all things end in the mineral kingdom, that the outcome of the mineral kingdom is the animal kingdom, and the outcome of the animal kingdom the world of man, that the consummation of this limitless universe with all its grandeur and glory is man, himself, who in this world of being toils and suffers for a time with diverse ills and pains, and ultimately disintegrates leaving no trace and no fruit after him. If this were so there is no doubt but that this infinite universe with all its perfections would end in sham and delusion, with no result, no fruit, no permanence and no effect. It would be utterly without meaning. Therefore, they (the divine philosophers) were convinced that such is not the case, that this great workshop with all its power, its bewildering magnificence and endless perfections cannot come eventually to naught. Therefore it is beyond question that still another life exists and just as the vegetable kingdom is unaware of the human kingdom so we, too, know not of the great life hereafter which follows this life of man. However, our non-comprehension of that life is no proof of its non-existence. The mineral world, for instance, is utterly unaware of the human world and cannot comprehend it but that lack of comprehension is no proof of non-existence. Numerous and conclusive proofs exist to show that this infinite world cannot end with this human life.
Concerning the reality of Divinity: it is an Essence, the Single, the Independent; that is, it is the Real Essence and to comprehend it is impossible, for whatsoever can be conceived by man is a limited reality and not unlimited; is circumscribed, not all-encircling; can be comprehended by man and is controlled by him. Likewise it is certain that all human conceptions are of recent origin, not pre-existent, have a mental existence, not an actual one. Moreover the difference of degree as far as time is concerned is an obstacle to comprehension.
How then can the Ancient be understood by that which is of late origin? As previously mentioned, difference of degree in the contingent plane is an obstacle to comprehension. Minerals, plants and animals are unendowed with the mental faculties of man which discover the realities of all things. But man comprehends all degrees. Every superior degree comprehends that which is inferior and discovers its reality, but the inferior is unaware of that which is superior and cannot understand it. Thus man cannot grasp the Essence of Divinity but, through the laws of reason, observation, logic, intuition and unfoldment of consciousness he becomes a believer in the Exalted Divinity and discovers the divine bounties. He becomes certain that though the Divine Essence is unseen and the existence of Divinity is intangible yet conclusive divine proofs establish the existence of that Unseen Reality. However, the Divine Essence as it is in itself is beyond all description. For instance, the nature of ether is unknown but its existence is certain through the effect it produces: heat, light and electricity are its waves. By these waves the existence of ether is proved.
When we consider the Divine Bounties we are assured of the existence of Deity. For instance, we observe that the existence of beings is conditioned upon the composition of single elements and non-existence upon the decomposition of these elements for decomposition causes the disintegration of the single elements. Thus, as we observe, the elements become composite and with every composition a being is formed. These beings are infinite, that is, the effect is infinite. Therefore, how can the cause be finite?
Now composition is limited to three kinds only—there is no fourth variety—accidental, necessary and voluntary. The composition of the various single elements of beings cannot be accidental for there can be no effect without a cause. Composition cannot be compulsory for if the composition is an essential property of the constituent parts the essential property of a thing cannot be separated from it, such as light which is the revealer of things, heat which causes the elements to expand and the solar ray which is the essential property of the sun. Thus under such conditions the decomposition of any composition is impossible for the essential properties of a thing cannot be separated from it. The third (type of) composition remains, and it is voluntary (composition), that is, an unseen force described as the Ancient Power causes these elements to come together, every composition giving rise to a distinct being.
As to the attributes and perfections such as will, knowledge, power and other ancient qualities which we ascribe to that Divine Realty these are the signs which reflect the existence of Being on the visible plane and not the absolute perfections of the Divine Essence which cannot be comprehended. For instance, when we consider the created beings, observe infinite perfections and see created things in the utmost regularity and perfection, we infer that the Ancient Power upon Whom depends the existence of these beings cannot be ignorant. So we say, It is All-Knowing. It is certain that It is not impotent. It must then be All-Powerful. It is not poor. It must be All-Possessing. It was never non-existing. It must be Ever-Existing. Our purpose is to show that in naming these attributes and perfections for that Universal Reality we are merely denying imperfections rather than affirming perfections which the human mind can conceive. Hence we say His attributes are unknowable.
In a word, that Universal Reality with all Its qualities and attributes which we have enumerated is holy and exalted above all minds and all understanding. As we reflect, however, with comprehensive minds upon this infinite universe we observe that motion without a mover and an effect without a cause are impossible; that every being has come into existence through many influences and is continually acted upon. These influences also are subservient to the action of still other influences. For instance, plants grow and flourish through the outpouring of the clouds of April, while the cloud itself is formed through various
other agencies, and these agencies in their turn are acted upon by still other forces. For example, plants and animals grow and develop under the influence of what the philosophers of our day designate as oxygen and hydrogen and through the effect of these two elements, and these in turn are formed by still other influences. The same can be said of other phenomena whether they affect other things or are affected by them. Such a process of causation goes on; but to maintain that this process continues thus indefinitely is manifestly absurd. The producers of effects and the effects must. of necessity lead eventually to Him Who is the Ever-Living, the All-Powerful, Who is Self-Dependent and the Ultimate Cause. This Universal Reality cannot be perceived by the senses nor can It be seen. So must it be of necessity, for It is All-Encompassing, not circumscribed; and such attributes (as have been mentioned) qualify the effect and not the Cause.
As we reflect we observe that man is like unto a tiny microbe contained within a fruit. This fruit has developed out of the blossom, the blossom has grown out of the tree, the tree is sustained by the sap and the sap formed from earth and water. How then can this tiny microbe comprehend the nature of the Gardener, conceive of the Gardener and comprehend his being? It is manifestly impossible. Should that microbe understand and reflect it would realize that this garden, this tree, this blossom, this fruit could in no wise have come into existence in such order and perfection by themselves. In like manner the wise and reflecting soul will know of a certainty that this infinite universe with all its grandeur and perfect order could not have come into existence by itself.
Likewise, in the world of being there exist unseen forces, such as the force of ether previously mentioned which cannot be perceived by the senses nor can it be seen, yet from the effect which it produces that is from its waves and vibrations light, heat and electricity appear and are made evident. So is it with the power of growth, of feeling, of understanding, of thought, of memory, of imagination and of discernment. All these inner faculties are invisible and cannot be perceived by the senses yet they are all manifest through the effects which they produce.
Now as to the Infinite Power which knows no limitations: limitation itself proves the existence of the limitless for the limited is known through the unlimited just as weakness proves the existence of power, ignorance the existence of knowledge, poverty the existence of wealth. Without wealth there would be no poverty; without knowledge, no ignorance; without light, no darkness. Darkness itself is a proof of the existence of light for darkness is the absence of light.
Now concerning nature, it is but the essential properties and necessary relations inherent in the realities of things. Though these infinite realities are diverse in their character yet they are in utmost harmony and are closely connected one with the other. As you broaden your vision and the matter is observed carefully it will become clear that every reality is but an essential requisite of other realities. Thus, to harmonize and connect these diverse and infinite realities an All-Unifying Power is necessary that every part of the parts of created beings may perfectly discharge its own function. Consider for instance, in man the whole body must be soon in a part thereof. Note how these diverse parts and members of the human body are closely connected and harmoniously united with each other. Every part is the essential requisite of all the other parts and has a function of its own. It is the mind, that all-unifying organ which so unites all the component parts with each other that each discharges its specific function in perfect order and thereby cooperation and reaction are made possible. All parts function under certain laws which are essential to existence. Should that all-unifying force which directs all these parts become disabled in any way there is no doubt but that the constituent parts and members would cease to function properly. Though that all-unifying potency in the temple of man may not be sensed or seen and the reality thereof be unknown yet by its effects it
manifests itself with the greatest power. Thus it has been proved and made evident that these infinite beings in this wondrous universe will perform their functions properly only when directed and controlled by that Universal Reality. Thus, order is established in the world. For example, inter-action, mutual aid and cooperation among the constituent parts of the human body are evident and indisputable. Yet this does not suffice; nay, rather, an All-Unifying means is needed which will direct and control the parts so that these through interaction and cooperation may discharge with perfect order their necessary and respective functions.
Thou art well aware, praise be to God, that among all beings whether large or small interaction and cooperation are evident and established. Among great bodies however such as the sun interaction is evident; whereas in the case of small bodies though interaction be unknown yet the part is an indication of the whole. All these interactions therefore are connected with that All-Encircling Power which is their pivot, their center, their source and their motive power.
For instance, as we have said, cooperation and mutual aid among the parts of the human body are clearly established and these parts and members render service to all other parts. For the hand, the foot, the eye, the ear, the mind, the imagination help all the parts and members but all these interactions are linked together by an unseen all-encircling power which causes these interactions to be effected with perfect regularity. This is the inner faculty of man, the inner power of man consists of the spirit and the mind both of which are invisible.
In like manner consider in the machine and work-shops the interaction existing among all the parts and sections and how they are connected one with the other. However, all these relations and interactions are connected with a central power which is the motive force, the pivot, the source of these interactions. This central power is either the power of steam or the skill of the master-mind.
It has therefore been proved and made evident that interaction, cooperation and inter-relation among beings are under the direction and will of a motive power which is the origin, the motive force and the pivot of all interactions among the contingent beings.
Likewise, every arrangement and composition which is not perfect in its order we designate as accidental; and that which is orderly, regular, perfect in its relations, every part of which is in its proper place and is the essential requisite of the other parts—this we call a composition formed through will and knowledge.
There is no doubt but that these infinite beings and the coming together of these single elements arranged in their infinite forms must have proceeded from a Reality which could not be without will or understanding. This is clear and proven to the mind and no one can deny it. This, however, does not mean that we have comprehended the Universal Reality or the attributes thereof. Neither the Essence nor any one of the attributes have we understood.
We maintain, however, that these infinite beings, these necessary relations and this complete and perfect arrangement must of necessity have proceeded from a Source that is not bereft of will and understanding. And this infinite composition cast into infinite forms must have been caused by an All-Encircling Wisdom. This no one can dispute save he who is obstinate, stubborn and a denier of clear and unmistakable evidence and who is of those to whom the blessed verse refers, "They are deaf, they are dumb, they are blind and shall return no more."
Now concerning the question whether the faculties of the mind and the human spirit are one and the same: the mental qualities, such as the power of imagination, of thought, of understanding, powers which are the essential requisites of the reality of man are the inherent properties of the spirit as the solar ray is the inherent property of the sun. The temple of man is like unto a mirror; his spirit is like the sun and his mental faculties are even as the rays which emanate from the sun. Perhaps the ray
may be cut off from the mirror and be separated from it; but it cannot be separated from the sun.
In short, the point is this, that the world of man is supernatural by comparison with the vegetable world though in reality it is not supernatural. Relative to the plant the reality of man, his power of hearing and sight are all supernatural and it is impossible for the plant to comprehend that reality and the nature of the power of man's mind.
In like manner, for mankind to comprehend the Divine Essence and the nature of the great hereafter is in no wise possible. However, the bounties of the Merciful Reality are vouchsafed unto all beings and man must ponder deeply upon the Divine Bestowals, such as the spirit, rather than upon the Divine Essence Itself. This is the limit of human understanding. As has been previously mentioned these attributes and perfections of the Divine Essence which we have enumerated we have derived from the observation of beings and their existence, and not because we have comprehended the essence and perfections of God. When we say the Divine Essence understands and is free we do not mean that we have discovered the Divine Purpose but rather that we have Knowledge of It through the Divine Grace revealed and manifested in the realities of things.
Concerning our social principles, namely the teachings of His Holiness spread fifty years ago—they include all other teachings. It is clear and evident that without these teachings progress and prosperity for the world of humanity are unattainable, impossible and inconceivable. Every community in the world finds in these divine teachings the realization of its highest aspirations. These teachings are even as that tree which bears the best fruit of all trees. For instance, philosophers find in these heavenly teachings the most perfect solution of their social problems and at the same time a true and noble exposition of matters which pertain to philosophical questions. In like manner men of faith behold the reality of religion manifestly revealed in these heavenly teachings which clearly and conclusively proves them to be the true and real remedy for the ills and infirmities of the body politic of the world of humanity. Should these sublime teachings be spread abroad mankind would be freed from all peril, all chronic ills and sickness. In like manner are the Bahai economic principles the embodiment of the highest aspirations of all laborers and the aim of the economists.
Briefly, for all communities there is a share and a portion from the teachings of Bahá 'Ullah. When these teachings are proclaimed in churches, in mosques and in the places of worship of other peoples, among the followers of Buddha, Confucius, and in various societies or even among materialists all bear witness that these teachings confer a new life upon mankind and constitute the immediate remedy for all the ills of social life. No one can find fault with any of these teachings nay, rather, when once one hears them one will be rejoiced and will acknowledge their importance and exclaim, "Verily this is the truth and there is naught beside the truth but manifest error!"
In conclusion these few words are written and to every one they will be a clear and conclusive evidence of the truth. Ponder then in thy heart: the will of every sovereign prevails during his lifetime, likewise the power of the will of every philosopher influences a few of his students during his lifetime. But the power of the Holy Spirit which is manifest and radiant in the realities of the Prophets makes the power of their will so effective that it endures for thousands of years, throughout a great nation, establishes a new creation and transforms humanity from an old into a new world. Consider what a power this is! It is an extraordinary power, an all-sufficient proof of the validity of the Prophets and conclusive evidence of the power of inspiration.
Upon thee be the Glory of the Most Glorious.
(Signed) ABDUL BAHA ABBAS.
Translated by Dr. Zia M. Bagdadi.
BY their fruits shall ye know them," said Jesus, referring to the great prophets who should come after him. The fruits of great spiritual Educator are his heroic deeds, his selfless life, his divine love, his dynamic words. They are also the pure, serene and radiant lives of his disciples.
Mrs. Helen S. Goodall was a pioneer, in America, in seeing and making known that new revelation of the oneness of God, the oneness of mankind and the fundamental oneness of religion which Bahá 'Ullah and Abdul Bahá have brought from the City of Light into our world of war and confusion. She first heard of the Bahai Revelation in the summer of 1898 when the message was brought to California by Mrs. Lua Getsinger who taught a small group at the home of Mrs. Hearst. Miss Helen Hillyer, a friend of Mrs. Goodall's daughter, spoke of the new teaching, and at once an intense interest was awakened.
Mrs. Goodall was born in Maine, and travelled to California in 1864 where she soon became a teacher in the public schools of San Francisco, and in that city was married, in 1868, to Mr. Edwin Goodall. She was deeply religious, progressive, and free from prejudice, and, as the various new schools of thought were brought to her attention she investigated each fresh presentation of truth with an open mind.
As Mrs. Getsinger was about to leave for Acca in the Holy Land with Mrs. Hearst and the first party of American pilgrims, that summer in the year 1898, Mrs. Goodall had no opportunity to attend her class, but, having the strong impression that this revelation she so longed to hear was destined to be for her the goal of universal, all-inclusive truth toward which God had been gradually guiding her searching heart she pondered the matter for some weeks and finally resolved, if possible, to journey to New York where another teacher could be found. There were obstacles in the way, but the doors opened and on the nineteenth of September Mrs. Goodall and her daughter started across the continent. In New York she found Anton Haddad, a Syrian Bahai, who gave her the fuller teachings for which she was seeking.
Shortly afterward a letter was received by Miss Hillyer from Mrs. Hearst requesting her to come at once to Cairo. She very graciously insisted that Mrs. Goodall's daughter Ella should accompany her; therefore a cablegram was despatched to Acca asking for permission. In the meantime Mrs. Goodall was slowly recovering from an illness but by the time the cabled permission came she was well enough to return home to California leaving the two young women to begin their never-to-be-forgotten pilgrimage.
Arriving in Oakland in February, 1899, Mrs. Goodall began to speak of the Glad Tidings to a few interested friends. A tiny nucleus was formed and the foundation laid for the Oakland Assembly which gradually drew to itself members from San Francisco and the other districts around the Bay.
In those early days there were no teachers in the far west, no Bahai books available. The writings of Bahá 'Ullah and Abdul Bahá had not been published and most of them were still untranslated. The friends were dependent upon an occasional tablet for their teachings.
The receipt of a tablet or a stray copy sent from the east was enough to warrant a meeting. Perhaps the confirmation of that first little group was due in part to the fact that, having so little spiritual food it had to be "read, marked, and inwardly digested" and lived upon for weeks. Another source of the confirmation of the Holy Spirit to that early group was Mrs. Goodall's conviction even at that very early date that the responsibility rested upon the pioneer followers to keep the teachings absolutely pure. Gently but firmly she refused to permit any dilution or interpretation of the Word. Inquirers were requested simply to listen until the reading was finished, then they were free to ask questions, for information, but not for the sake of argument. This so became the custom of the simple meetings that it was amusing sometimes to see the concern of the believers if an unwary beginner chanced to ask a question that seemed somewhat out of place.
In this quiet way was the message spread, the home being always open to visiting teachers or returning pilgrims, and in 1907, Mrs. Goodall was made supremely happy by permission to make the long-desired visit to the Most Great Prison, to stand in the beloved Presence and to kneel and worship at the sacred shrine.
Sailing for Europe Mrs. Goodall and Mrs. Cooper left Paris for Alexandria on December 19th, arrived at Acca in due course and were able to spend a fortnight in that White Spot in the peace and happiness that passeth all understanding, withdrawn from the world that "knoweth not."
Leaving the Prison City on the 19th of January, 1908, they returned home shortly afterward and again took up the Bahai work. Five months later came the news of the success of the Young Turks' Party and the freedom of Abdul Baha.
During the absence of Mrs. Goodall and her daughter, Mrs. Emogene Hoagg had moved to Oakland and so assumed the care of the meetings making her residence temporary headquarters; but upon Mrs. Goodall's return they were resumed at the old home. Although after the death of her husband in 1909 Mrs. Goodall and her family removed to San Francisco to live, still the beautiful Oakland home, that "nest of the birds of heaven" as Abdul Bahá called it, was kept always open for the weekly meetings as well as the important feasts and anniversaries, she and her daughter crossing the Bay regularly in order to attend. This arrangement continued up to the year 1918 when the residence passed out of Mrs. Goodall's hands.
Various teachers came to Oakland and San Francisco, heralds of the supreme Glad Tidings, Mrs. Lua Getsinger, Mrs. Hoagg, Mr. Thornton Chase, Mrs. Isabel Brittingham and others. The Bahai groups grew and flourished like gardens under the rain of the Holy Spirit and the shining rays of the Sun of Truth. The San Francisco Assembly was organized in the spring of 1910. Concerning this new step Abdul Baha wrote a tablet containing the following message:
"O ye faithful friends! This Assembly was organized at the right time. It is my hope that it become a magnet of confirmation. If it remain firm and steadfast this Assembly will become so illumined that it will be a full, refulgent moon in the horizon of everlasting glory."
One of the momentous milestones in the progress of the Bahai Cause in America was the first Mashreq 'Ul Azkar Convention in Chicago in 1908. It was called to establish an organization for building the Bahai Temple. It became the center of unity for the Bahais of America, with its executive Board of nine members. Mrs. Goodall was a member of that Board for a number of years.
The supreme bestowal to the friends of the Pacific Coast came in October, 1912, when the West was blest by the presence of the beloved Master himself. This was indeed a heavenly event but was entirely unexpected. In fact Mrs. Goodall and her daughter had hurried to Washington to meet Abdul Baha upon his arrival in America. Accompanied by Miss Ella Bailey they went
also to Chicago where they were joined by Mrs. Getsinger, Mrs. Ralston, Mr. John Bosch and Dr. D'Evelyn, who was delegate to the Convention that year, and all enjoyed the privilege of attending the momentous Bahai Convention and all the great public meetings addressed by Abdul Bahá during this, his first visit to Chicago. They were also fortunate enough to be quartered in the same hotel and thus were enabled to secure many quiet moments of his precious time as well as to hear the daily talks given to the little groups constantly gathering in the parlor of the hotel. It was during one of these quiet hours that Abdul Bahá sent for Mrs. Goodall, her daughter, Mrs. Cooper, and Miss Bailey. Earlier in the day they had put flowers in his room for which he now thanked them as he greeted them with his heavenly smile, saying: "You are more to me that the flowers for you are my living flowers. These flowers have only color, but you have life. It makes me very happy to see you. When the hearts are pure it makes me very happy. This is what we came for—that the hearts might be made pure. I care not for ease, I care not for comfort. When I see pure hearts, then nothing else matters.
Another day he said: "Mrs. Goodall's value is not known now; it will be known in the future. She has no other thought than to serve the Cause. God has certain treasuries hidden in the world which he reveals when the time comes. She is like one of these treasuries."
Filled with humility and thankfulness, most of the California party returned home. About a month later Mrs. Goodall and Mrs. Cooper were surprised to receive a telegram from the Master summoning them to New York as, planning soon to depart for the Orient he desired to see them before he left. They hastened across the continent once more, taking with them Miss Harriet Wise, and arrived in New York early in July.
Again they had the happiness of associating with the beloved Master and listening to his heavenly voice in both public addresses and private talks. The Bahais at home having by now given up all hope of seeing Abdul Bahá in the west were weeping and lamenting and sending a stream of letters of entreaty expressing their unbearable disappointment. These touched his heart, and after the return of Mrs. Goodall to California a change came in the plans and a little later the glad news was received that he would, after all, visit the western coast of the United States. Realizing the great physical difficulty of such a journey for him and the actual sacrifice he was making to assuage their grief the western friends appreciated his visit most deeply and all who possibly could gathered at San Francisco to partake of the bounty of his beloved presence and bask in the warm sunlight of his boundless love.
He was accompanied by four of his Persian followers, also little Fugeta, and all were the guests of Mrs. Goodall, who took a furnished house for them during the month. Whenever there were meetings across the Bay the party was entertained in the Oakland home which thus became doubly endeared to all the friends. Never will they forget the Feast of October 16th when the Master was so joyously happy and when, in the midst of it, remembering his lonely friends in the Holy Land, he went quietly upstairs to write a letter to the "angel of Mount Carmel," Haji Mirza Haidar Ali.
The Master spent two days in Los Angeles in order to visit the grave of Mr. Thornton Chase. He was accompanied by the returning friends who had come to greet him in San Francisco and one or two of the San Francisco believers who also were permitted. Mrs. Goodall drove Abdul Bahá to the train with no idea of joining the party, but at the last moment he insisted that she should go with them and so she did, most happily, but without even a comb or brush in the way of preparation.
During the visit to California Abdul Baha showed Mrs. Goodall extraordinary kindness, requesting her to come every morning as early as possible and to remain all day in his home. Over and
over he commended her pioneering efforts and addressed her as the spiritual mother of the Assembly, saying "I leave my sheep in your care." Upon his return to New York, speaking of the firmness of the California friends, he said to one of the old Bahais there: "I have planted a garden in California and it must not be disturbed."
On one occasion someone referred to California as the Golden State and this period as the Golden Age. Abdul Baha smilingly responded: "California is the Diamond State and this is not the Golden Age but the Diamond Age."
During the next few years Mrs. Goodall travelled extensively on the Pacific Coast speaking to the new assemblies of the Covenant.
Then came the first International Bahai Congress, held at the Panama Exposition in the spring of 1915. Mrs. Goodall and her daughter travelled across the continent to meet the speakers and arrange the sessions. As Dr. D'Evelyn says, there were "many long conferences," "with Mrs. Goodall as the directing voice. Never a moment of doubt or of shadow disturbed her." Serene and gentle, but firm and certain, "'That is good; that is fine; we will leave the guidance to Abdul Baha,' was ever the last word for all the complex problems that arose."
One of her beautiful characteristics was an abiding and radiant serenity. She was, as one has said who knew her daily life for years, "like an exquisite lily of the valley, her favorite flower, or a rare and delicate alabaster lamp through which the light of the illumined soul shone with a soft glow that never waned, steady and clear unto the end."
In 1920 came the crowning glory of her long years of service, the permission to make once more the holy pilgrimage to Mount Carmel, to stand again in the beloved Presence and to kneel and worship at the sacred shrines. Although very frail, the blessed anticipation so sustained her that the long journey was accomplished almost as by miracle. Accompanied by her daughter, Mrs. Kathryn Frankland and Mrs. Georgia Ralston she reached the goal of her heart's desire on October 21, 1920, and was privileged to remain for thirty days submerged in that ocean of light. Volumes could be written about that visit, particularly in the light of later events, but suffice it to say that during that blessed month Mrs. Goodall was perfectly well and radiantly happy, as is evidenced by the smiling photograph taken in Abdul Baha's garden. One day Abdul Bahá said to the pilgrims a few very impressive words: "Never forget these days. Never forget these days. The more you remember them the more spiritual you will become."
One of Mrs. Goodall's chief characteristics was her alert readiness to respond to any instruction or suggestion from Abdul Baha. When he summoned her to New York she caught the first train possible and was commended for her prompt arrival. When the tablet to Mrs. True was received confirming the beginning of the Temple work in Chicago in 1903, Mrs. Goodall was quick to grasp its great significance, and immediately brought it before the Assembly, urging contributions to be sent at once as an encouragement to the courageous little band in Chicago who were undertaking the tremendous financial responsibility as an act of pure faith. Due to her efforts the first contribution from the friends of the Occident was received from the Oakland Assembly. Again, in 1916, when the five glorious Teaching Tablets, revealed for the United States and Canada were received in this country she instantly visualized their epoch-making importance. Although away from home with her family she lost not a moment but began the copying and spreading of these vitalizing words, writing letters to the Assemblies urging them to arise to this clarion call and sending telegrams as well to the Star of the West urging immediate publication of the tablets and pledging her ardent support of the campaign for the world-wide teaching so magnificently outlined by Abdul Baha.
Her acceptance of the news of the Ascension of Abdul Bahá was with outward tranquility, but inwardly with such a deep sense of loss that it did not surprise her family and friends to see
later the gradual slipping away from the ties of this earth knowing it had always been her humble hope that she might leave this world whenever that great event should come to pass. And so she soared like a freed bird to the Kingdom of Light, to live and serve forever in the glory of the presence of her Master.
As a fitting close to this brief historical narrative we quote a few words addressed to her by Abdul Bahá one morning during the last heavenly sojourn at Haifa. He entered the Pilgrim House bringing the radiant sunshine with him. After the customary greetings he said: "Mrs. Goodall has recovered her health. She was very weak; she has become strong again. One does not notice weakness in her now. But it is my hope that she will have spiritual strength. That is the real strength. Physical strength will ultimately end in weakness, but spiritual strength will not be followed by any kind of weakness. Praise be to God that you have attained this spiritual strength. Your season is always the springtime. Your day is always bright. There is no darkness; it cannot be followed by darkness. You will be always in the light!"
Haifa Palestine, July, 1922.
ON the afternoon of Thursday, July 6th Fugeta and I went to Acca, or rather to Bahje. Esfendiar drove us, and the young man who looks after the electric lights, I think his name is Hussein, went with us because the next day was his day for charging the batteries at Bahje. We left the Pilgrim House at about five o'clock. That is certainly the ideal time of day to make the drive from Haifa to Bahje. The trip was beautiful—the sea was so blue, the air so fresh and cool. We talked as we went, sometimes in English, and occasionally Fugeta had a bit of conversation in Persian with the others. Some of that I could understand, and some I could not. At about six-thirty the sun sank, and a mass of great, billowy clouds covered the place where the sun had been. In the east the moon was already quite high, very large and bright.
In Acca we drove through the market, to buy some watermelons, and then out through a break in the city walls. There we could see the different walls very well. First there is a heavy wall, then a very deep moat, forty or fifty feet wide, I should guess; another heavy wall, a second moat; a third wall, and another big ditch. The big ditches or moats are quite dry now, but in ancient times they were filled with water as a protection. As one comes out on to the plain of Acca one can see in the distance the hill from which Napoleon tried to conquer the fortress.
In the twilight the drive from Acca to Bahje is very lovely, everything is so quiet and peaceful. There are faint sounds of men and animals softened by the distance, a truly pastoral scene. The Roman aqueduct along the road is very interesting. It does not go back to the time of the Romans, but has been built since the time when Bahá 'Ullah first came to Acca. The picturesque old towers are not merely ornamental, as I had supposed, but are for the purpose of lifting the water, and then dropping it with force so that it will go along again for a distance without losing all its momentum. There seems to be a very plentiful supply of water, and the people all along the course of the acqueduct use it, and there is plenty of it for use in Acca.
It must have been seven-thirty or eight when we reached Bahje. The friends there were not expecting us, but they gave us a most cordial welcome. We found there the very pleasant keeper of the Tomb, Abdul Kasim, his young helper, and an Arab policeman. We people from Haifa made a group of seven people, and a very good time we had. I cannot find words to describe how fine a man Abdul Kasim seems to me. He is so pleasant in manner, so sincere, so cheerful, so devoted to his work there. When I thanked him for things that he did for me he insisted that I must not thank him, for he was the servant of Baha 'Ullah, and therefore my servant. When I told him how lovely the garden about the Tomb was, he said, "Yes, it is the garden of Bahá 'Ullah, and therefore it must be beautiful!" I shall always remember him as one of the loveliest Bahais I have ever met. I think that Abbas Gholi at the Tomb on Mount Carmel is just as splendid and attractive and lovable, but I cannot speak English with him, and so I cannot get so well acquainted with him. Abdul Kasim speaks quite a bit of English.
After we had rested a little while, Fugeta and I went into the Tomb. It was dark by that time, and the lights in the Tomb were lighted. The thing which seemed to me most beautiful about the lighting was that the lights were so placed that they shone out from under a fern in the center of the little inner garden. The light came out soft and green through the fronds of fern. The lights were not all on when we first went in, and I liked it better with the softer light. We stayed there in prayer for perhaps half an hour. There are so many people, so many causes to pray for, as well as for oneself, that time goes very, very quickly! Afterward, Hussein turned on all the lights so that I might see them. They turn into a blaze of light, and made me think of Abdul Baha's comment, when he was in America, that Bahá 'Ullah always loved light; that they might be economical about everything else, but that he always told them to have much light about him. Fugeta also drew my attention to the vase that the American Bahais had sent in memory of the Master's visit to America. The vase was made by Tiffany, and it is very beautiful. It is of bronze, with insets of jewels and cloisone work. The latter is of a most exquisite blue, shading off into yellow, as it curves up the slender neck of the vase. It is a very, very lovely thing, as is worthy of such a place.
When we returned to the house supper was not quite ready, and I sat out on the little porch, and talked to Esfendiar, in a wild mixture of English and Persian. However, I learned several new Persian words, and he learned their English equivalents. I like Esfendiar very much. He is full of fun, devoted to the Master. He certainly gives himself absolutely in service, now to the family of the Master. He is usually busy from early morning till night, driving the Family or the friends to near and distant places. Fugeta said that taking the two of us to Bahje, and then to Acca the next morning was quite a vacation for him.
We had a delicious supper, and were very happy at it. We had three lots of food—which we shared together—what Fugeta and I had brought from Haifa, what the policeman had prepared, and what Abdul Kasim and his companion had cooked. We had little pats of chopped meat, stewed okra, meat browned in the pan, with tomatoes on top, olives, "mast" (something like Dutch cheese), watermelon, bread, and a "sweet," made of sugar and the ground seeds of some plant. The Arab policeman seemed a very pleasant, friendly follow. The men say that he is the nicest of the policemen who have been stationed there at the Tomb.
After supper Fugeta and I went for a walk, down through the great pine trees, and beyond. The night was absolutely perfect. The moon was almost full, and shed a soft, clear light down on the fields and orchards. Everything showed clearly, and the view of the Tomb through the trees was beautiful. It was the most calm and quiet of any evening scene I have ever had the joy of seeing. Ocasionally some bird would call from a
near-by tree. In the distance a shepherd was playing on a pipe, and its notes came to us softly and sweetly. It was so exquisite that it seemed a pity to go in and leave it, for the mere purpose of going to sleep.
I had a nice big room, with three windows, below which there was a wide divan. Before I went off to sleep I sat a little while in the window looking at the soft radiance of the moonlight, and listening to the sweetness of the shepherd's pipes.
I slept so well that I did not waken until five-thirty, which is late as people count rising-hours here! After breakfast Fugeta and I went into the Tomb for a little while. It is very beautiful there in the cool of the morning. Immediately after that Esfendiar had the carriage ready for us to go to Acca. There he drove us directly to the house which I had visited before, in which Bahá 'Ullah had lived for fourteen years—nine of them in one room. It has a beautiful view of the sea and of Haifa in the distance. We met several friends there, and talked to them a few minutes, but did not stay long. Everywhere in Acca the friends were the personification of hospitality, asking us to stay to lunch, and if we would not do that, to at least come in long enough to have some tea. From there we walked about the town, first going to see the old Bahai Pilgrim House. To reach that one climbs a long flight of steps, and comes out, on a wide balcony built about four sides of a large square court-yard. The place is a sort of apartment house! Opening onto the balcony are various "houses," perhaps six or seven on a side. It was one of these that used to be the Pilgrim House. Then many of the other apartments were occupied by Bahai families. The Master used to go to the Pilgrim House in the morning, and all the friends from the different houses would come and gather about him there. It is a wonderfully interesting old place. Up till quite recently there have been Bahai families there on the court, but now they have all moved away. After we left the balcony we went down onto the wharf, from which we could see the outer wall of the Pilgrim House which has a small balcony on that side overlooking the sea.
We then went through the bazaars. They were most interesting, especially one very old one, under a series of high arches. In one shop we met a very old Bahai, who had been Bahá 'Ullah's cook, in the time when the friends were in the barracks. I think that he and the Greatest Holy Leaf are almost the only survivors of that group. He was as cordial as all the friends are, and said that he would be unhappy if we did not come and sit down in the shop a while, and he would make us some tea. I was very glad to see that old man!
From the bazaars we went to the old house within the prison walls, where the Master used to live, the one with the garden in the center, with the tall date-palm, and the long flight of steps leading up to the Master's room. There are houses on three sides of it, and a high wall on the fourth side. The garden in the center is very well kept, and a Bahai friend of Acca who had joined us said that the garden had been just like that when the Master was there. And there was the tall date-palm that I had seen in the pictures. There are two long flights of steps, in opposite corners of the courtyard. In the corner directly opposite that is another flight of steps, and at the top of that is the door that led directly into the Master's rooms. It is now overgrown with a great bougonvillea vine which shadows it completely. Apparently that entrance is not now used at all, and the vine is much in need of trimming. We went part way up the stairs, but the door was locked and so we had to content ourselves with looking at the outside of it. The rooms in that corner face the sea. We left the court through a gate in a heavy fortress wall. Outside is another wall, beyond that a narrow opening, then another wall, and then the sea. The friend who was with us pointed out the place under some trees where the Master used to pitch his tent, and receive visitors. It is all just as Mr. Chase described it in "In Galilee."
It was not far from that house until we came to the barracks. This time we entered it from a new entrance that has been made recently. We crossed over
one of the great moats, and after getting permission to enter, were let in through a door that opens into the court-yard, quite near the tower in which Bahá 'Ullah was imprisoned. The scene in the court-yard was a great change from what we had seen two years ago. All of it except the end at which we entered was cut off by a barb-wire fence, and beyond that was a garden. The great reservoir in the center had been whitewashed, and was as white as new snow! Everywhere was cleanliness and order. About the reservoir were planted a circle of eucalyptus trees which were higher than a man. And in the corners were flower gardens in a very flourishing condition. It was a tremendous contrast to what it must have been when the pilgrims and exiles first entered in the sixties. There were a number of soldiers about, resting or looking after the garden. We were not permitted to go inside the wire fence, so we did not see again the rooms at that end of the barracks. The rooms that Baha'Ullah and the family occupied are in good condition, clean, and apparently not used by the soldiers. The friend who was with us told us what each one of the rooms was used for, the one the Master had, the one that was used for a kitchen, the one where they used to gather on feast-days, etc.
When we entered the carriage we drove directly to the Rizwan. It was good to come in sight of the water-wheel on the end of the island and to see again those narrow, quiet streams of water that cut the Rizwan off from the mainland. In the Rizwan we went directly to the lovely spot under the mulberry trees. How I love that place! I should have liked to stay there for several hours, meditating and dreaming, in that place which is so far out of the world.
At the lower end of the garden we came to the little house in which Baha' Ullah had lived while in the garden. We went up a flight of steps to the room Baha 'Ullah had used, and entered there. It is kept in excellent order, with a number of pieces of furniture Bahá 'Ullah had used. There was the chair he had used, with a wooden chest built about it. Then there was a great table with inlaid-wood top. The top lifted up like the lid of a grand piano and inside were dozens of little pigeon-holes in which he used to keep tablets, manuscripts, etc. In it also were a pile of lovely peacock feathers. The young gardener from Bahje was with us, and I was utterly astonished when he took out one of them and gave it to me. I love peacock feathers for their beauty of color, and to have one from the garden of the Rizwan was a most beautiful gift. There were also two or three other pieces of furniture that Bahá 'Ullah had used. After leaving there we went back to the mulberry trees, and I had a few minutes quietly there. It is the most exquisite place!
Rizwania Khanum told me once about the days there in the garden during the time of Bahá 'Ullah. During the days of the feast of Rizwan the immediate family were there with him all the time. But each day he would invite nine of the friends from Acca to spend the day with him. They would come early in the morning, have lunch with him, and not go home till evening. Then on the next day another nine would come and stay. Imagine how the friends must have looked forward to their day in that garden! Rizwania Khanum said that Baha 'Ullah was very fond of all beauty, colors, odors, etc. Also that he was very kind to the children. One day he found a number of the little girls playing together, and he asked them what they would like to have. They apparently did not express any wish, but he guessed at what they might like. So he sent a man away and when he came back he brought for each girl a slender gold bracelet, as a gift from Bahá 'Ullah.
Just as we were leaving the Rizwan the gardener brought me a great bunch of flowers which he had picked for me, dahlias, phlox and several kinds of which I did not know the name.
G. L. C.
THERE is a spirit in this age. Men are reacting to its influence. This reaction is shaping questions, moulding comments and formulating surmises. Our best sympathies are awakened.
The Times Literary Supplement (London) recently stated, "There will be changes in the Christian religion;" "What form, no one can say." We advance the claim that Bahai elucidation reveals the dawn of a New Cycle comprehensively enough to include all pre-manifested truth and light, thereby establishing a spiritual consummation. Amplify this claim and we find it covers the "change" and the "form" inquired of by the Times Literary Supplement.
This article further advances two questions of most commendable conception. The first, one of faith: "What think ye of Christ?" The student of the Bahai teaching would ask to have the question read, "What know ye of Christ." The measure is found in knowing, not in thinking. (We shall return to this later.)
The second question is: "How is the fullness of life to be lived in the narrow way: how is a sincere acceptance of Christianity to be reconciled with a free and generous view of civilization?" This is a great question and when the Times Literary Supplement adds as a context, "Neither of these problems will be solved in a generation or a century" we halt, but are neither fearful nor dismayed for the solution is with us today. Our author says, "we need God" and, if Christians—a "Christ." This later he magnificently interprets "as a spiritual and universal Christ who includes but transcends the Jesus of the Gospels." We are passing the junction, and are now nearing a common highway. The Times Literary Supplement uses "Names," conventional and orthodox, and, we almost suspect, unwittingly, with their accepted valuation. The Bahai is instructed to consider freedom from "Names"—long since sundered from their birthplace and baptism—as blessed. Dogma helps us in no wise with our responses. Having concreted error its subsequent "teachings" are confusion.
In the world of Divinity, identity and quality are one. "Christ" is a station, an attribute, not a surname. The "Word" is inseparable from the idendity and quality of Divinity. Word and God are one. No duality, perfect unity. The station of the Christ is the station of the Word. The station of the Word is the station of God. The Christ station and the God station are perfect unity, inseparable. The Christ (station) thus dwells in but transcends the more personality of each and all the Mighty Human Temples through which God (the Word) has spoken. No section of the world of humanity has any monopoly of Divine rights. "The Essence of My Light is Universal."
This station in its comprehensiveness and oneness permits the "knowing" (the knowledge) of Christ, eliminating the doubting of "mere thinking." The Times Literary Supplement claims Christianity is not and can not be the same thing as civilization, for "just as it has a supernatural creed, so it has a supernatural life." This estimate is surely a mere ecclesiastical reflex, a product of limitation.
Reverentially we would express the conviction that nothing would be more un-Godlike than to impose a "supernatural" life and creed upon man, compel him to sojourn "upon earth," to do His will, recognize His presence and yet deprive man of all possibilities of compliance, thus reducing his existence to a mere phase of probation, unreality and detachment. We admit full sympathy with the viewpoint of the Times Literary Supplement a sympathy which is still more heightened when the writer asks for a "Christianity" which knows that one who gives himself wholly to music or astronomy is as fully a Christian as one who gives himself wholly to the service of the altar or to work amongst the poor. We shall not dissect the claim nor cross-examine its ideal. We prefer rather simply to quote from Bahai utterance confident that in so doing we shall afford an evaluation and answer and at the same time confirm our sympathy already expressed.
"The Word (Essence) of God is the spirit of Reality. All things owe their existence to it. Its light when cast upon the mirrors of the wise gives expression to wisdom; reflected from the minds of artists it produces manifestations of new and beautiful arts; when it shines through the minds of students it reveals knowledge and unfolds mysteries."
Therein is no limitation. "Reality" (Word) is universal; also inexhaustible. Apart from this "Christianity and Civlization" and all the composite conventionality associated therewith become more terminologies possessing no creative innateness.
The Times Literary Supplement modestly asserts, "his paper is to raise questions rather than answer them." Joining him in the station of the journey—goalward—the service of endeavor heralds comfort and assurance to us; we desire his best activities in things that mean so much. His "questions" translated in the "Spirit of Reality" indicate a turning towards the Light (Center), with a desire and attraction that will ere long solve for him how the "fullness of life is to be lived" in acceptance of knowledge which hath appeared.
In this category of viewpoints we can find "the spirit of this Age" urging Glenn Frank, Editor of The Century Magazine, "to certain prophecies" which for us are simply reflexes complimentary of the Reality we have already referred to. Mr. Frank claims the advent of a spiritual renaissance of Western Civilization, not so much from a plan to set the world right as from a passion to see the world right. We have no desire to comment upon this further than to realize a very honest effort to introduce and establish a viewpoint which, however evident to himself, he is doubtful—and to us it seems justly so—if it will be equally so to his readers. He is timorous lest he may be judged as "predicting a mysticism that would sweep the world." This he in nowise heralds. He concedes "the confusion of titles" when he says, "it is difficult to avoid this impression, however, if one uses the word "spiritual" for mankind has ever insisted upon a clean-cut distinction between the spiritual and the secular. From us Mr. Frank wins consensus of judgment when he adds "a distinction that is in my reasoning altogether false."
Later, the way to our traveler seems mist-encumbered. We admit ourselves into his group of "certain minds" who find it difficult to grasp the "notion" that a vast spiritual movement can spring from the secular activities of science, industry and politics. The premises claimed in our earlier statements would simply reverse this order of estimates. We are almost persuaded that Frank himself would assess our claim as a readjustment rather than a contradiction for he later concluded that "spiritual redemption must be brought to the morally impossible condition into which our western civilization has drifted."
Mr. Frank's estimates as to the probable leadership of the "coming renaissance" are fascinating and arresting. Space prohibits detailed analysis. Further, tendering the explanation we do for the "spirit of this Age" the "leadership" is an already solved relation. The pronounced desire for the welfare of humanity quickens the "issue" taken
by Mr. Frank and exalts his service into one of valued effort and direction.
It is undoubted that the "Secrets of Greatness" are being sincerely, faithfully and persistently sought for and to all thus seeking it is worth while to remember that our outward self, our inward self, must be consecrated in the service and sacrifice and, finally, it is necessary for the soul to prove the message and reach a station of belief through its own power of judgment.
This is indeed a high and noble birthright.
HOW often the eye falls unconsciously upon some word or printed page and a lasting impression is gained which is destined to grow stronger and stronger as the years go by! Some time ago the writer picked up a magazine which seemed to have been published by some religious organization and was of the type of those usually distributed broadcast with the hope of carrying conviction to some searching soul. One of the pages bore an illustration of a granite sarcophagus. Huge blocks of granite formed the foundation, greater slabs the base and above these there rose the receptacle which contained the remains of the deceased, a case of granite cemented together and bound 'round with great iron bands, but—this was the story which the printing underneath the illustration related:
"The deceased whose tomb is here represented passed from this life an agnostic, denying God and scoffing at the idea of life hereafter. He boasted that he would construct a tomb which should prove impervious in the 'day of resurrection,' from which his body might not issue to the summons of the 'Last Trump.' How wise, and yet how unenlightened!
"Into a service of those granite slabs some slight breeze, or perhaps some bird of flight had dropped a little seed. Sun and rain had cast their magic spell upon this seed and it had sprouted carrying little by little a pressure which had caused the crevice to widen and widen until at the time of the photograph the iron bands were broken, the granite tomb separated and out of its midst there had grown a tree so lovely and symmetrical that it seemed to say by the very beauty of its presence, 'What hath God wrought?'"
For those who have found the Bahai Revelation it is difficult to picture the time when there was any uncertainty as to life after death or to believe that there ever was a time when we were so far from reconciling science with religion that we could have believed in the resurrection of the physical body in the same form which it had borne when it was the temple of the soul! And yet the world has remained in darkness regarding this great subject and humanity is still struggling with it, save those who have been born into a knowledge of what the spiritual resurrection really means through the breaking of the seals by Bahá 'Ullah and the clear and lucid explanations of Abdul Baha. All this puts one in mind of the talk given by Abdul Bahá about "Capacity and Readiness." He said:
"Wherever in the night a lamp is lighted people naturally are attracted to that light and gather around it. When there is a gathering in the evening in any place it is indicative of the fact that a light has there been lighted.
"There are lamps the light of which is limited. There are lamps which illumine the horizons. The lamp of the
guidance of God wherever lighted has illumined the horizons. Praise be to God! In this country the lamp of the guidance of God has been lighted and day by day its light is becoming more and more resplendent and this splendor becoming more and more widespread. Now this is not known but later its traces will become evident.
"Consider how in the days of His Holiness Christ the light of guidance lighted twelve hearts. Twelve hearts were illumined by that light; and how limited it seemed! But how spacious it became, for it illumined the world!
"You are not a great body of people but, because the lamp of guidance has been in your hearts the effects will be wonderful in years to come. It is evident and manifest that the world will be illumined. Therefore you must thank God that, praise be to God! through His favor and grace the lamp of the most great guidance has been ignited in your hearts and He has summoned you to His kingdom. He has caused the call of the Supreme Concourse to reach your ears. The doors of heaven have been opened unto you. The Sun of Reality has shone upon you. The cloud of Mercy is pouring down and the breezes of Providence have blown toward you.
"Although the bestowal is great and the grace is glorious, yet, capacity and readiness are requisite. Without capacity and readiness the divine bestowals will not become manifest and evident. No matter how much the cloud may rain, the sun may shine, the breezes blow the land of sterility will give forth no verdure. The ground which is pure and free from thorns and thistles receives and produces through the rain of the cloud of Mercy. No matter how much the sun shines it will have no effect upon the black rock. But in a pure and polished mirror its light becomes resplendent. Therefore we must obtain capacity in order that the signs of the mercy of the Lord may become revealed. We must endeavor to make the soil of the hearts free from these useless weeds and sanctified from the thorns of useless thoughts in order that the cloud of Mercy bestow its power upon it.
"The doors of God are open, but there is need of readiness.
"The ocean of Providence is surging, but we must be able to swim.
"The bestowals of God are descending from the heaven of Grace, but capacity is necessary.
"The fountain of Providence is gushing forth, but we must have thirst.
"Unless there be thirst the salubrious water will not assuage.
"Unless a soul is hungry the delicious foods of God will not appeal.
"Unless the eyes are perceptive the light of the sun will not be witnessed.
"Unless the nostrils are pure the fragrance of the Rose Garden will not be inhaled.
"Unless the heart be longing the favors of the Lord will not become evident.
"Therefore we must endeavor day and night to purify the hearts from dross, to sanctify the souls from every fetter and to become free from the discards of humanity. Then the divine bestowals in their fullness and glory will become evident. If we do not strive and become sanctified from the defects and evil qualities of human nature we will not partake of the bestowals of God."
N. S. F.
OF great interest to those surveying the world for the signs of the coming of the New Age of brotherhood and peace and equal opportunity is the account of his recent impression of China given by Dr. John R. Mott, general secretary of the international committee of the Y. M. C. A. Under the heading, "New Thought Rules China," The Japan Times and Mail of September 13, 1922, writes:
"It was Dr. Mott's fifth journey in the Far East, not counting the one which took him as a member of the Root commission twice across Siberia. He regards this last as the most timely and in possibilities the most fruitful.
The spirit of new thought, Dr. Mott points out, is surging in the brains of professors and students in China. There is a welter of conflicting ideas and ideals occupying them, a spirit of inquiry, a desire to revalue everything. There is no tradition or social sanction or practise, past or present, which is too sacred or binding for them to question or discard if they cannot prove its personal or social efficiency. In intensity and possibilities there has been nothing comparable to this movement, in Dr. Mott's opinion, since the Renaissance in Europe, which is transcended by the other in the number of people involved and in the variety of interests touched and exhibited. In the way of mental awakening, hunger, courage and serious purpose it is, he says, the most interesting and quickening development he has ever observed.
Dr. Mott, in his visit to China in 1896, found the so-called scholars impervious and unwilling to hear or discuss. Now there is not only an active spirit of inquiry, but a determination to use any method to get at truth. There is a social passion as well as an intellectual hunger in this awakening. It makes possible almost anything from the point of view of a cause which knows its purpose and goal and is sure of its message."
THE CHINESE RENAISSANCE
By KAI TAI CHEN
CHINA is known as the mysterious country of the earth. She has been respected for her superiority of civilization and length of existence. But during the last four years a great change has taken place in the life of the Chinese people, in their appearance and their spirit, which has made her known as Young China throughout the world.
Young China seeks improvement through prompt adoption of western thought, through reconstruction pf individual and social life and the enlightenment and revaluation of old China. The western nations have passed through an age of trial and error and have encountered various difficulties. China, the student, far from adopting western civilization, has decided not to commit the mistakes made by others but to profit by
their experiences. New methods and ideals are introduced and foreign books are translated in large numbers but with critical examination. These are not only better presented and translated than ever before but a wiser selection is now being made.
We are attempting to reconstruct our individual and social life through democratic education, one phase of which is the publishing of articles. Every normal school, college and university as well as most public organizations have established free schools supported wholly by students. The schools are free for all and supply students with textbooks, pens, ink, etc. The chief purpose is to afford a sufficient opportunity for educating the masses and to give at least the elementary knowledge needed in daily life. The Pai Hua, or plain language has been purposely invented to put knowledge at the disposal of the masses making it a democratic property within the reach of all. Newspapers have increased both in number and circulation and no less than two hundred periodicals specializing on different subjects have come into existence. As a result of these efforts Chinese life has individually and socially greatly advanced.
Although western methods are much appreciated China's own attainments are not neglected but are more highly valued than ever before. We have accumulated a splendid treasury which, however, is not in order but is like a lot of pearls scattered over a spacious field. These pearls can have no significance until they are gathered and strung together. Chinese scholars, therefore, are now endeavoring to readjust and enlighten through scientific methods our Chinese civilization so it may become as splendid and useful as is that of the West. The scholars seek to combine these two civilizations into one as a chemist adds one element to another in order to bring into existence a new creation.
Since the Great War has come to an end every man seems to realize the demoniacal nature of fighting. The voice of peace is now heard on all sides. Men are doing their utmost to prevent a future war. But in order to do this effectively the best method is to spread abroad the spirit and teachings of Abdul Baha.
THE CRY FOR PEACE
The Spirit of the Hour
"It is becoming clear," writes Sir Philip Gibbs in the Chicago Daily News, "that nothing can save Europe from very great catastrophe . . . except a complete change of international relationship based not on acts of the old statesmen but upon the uprising and spiritual regeneration of the younger generation. . . . Without some miraculous change in human nature and international policy it is inevitable."
Great peace demonstrations are being held in many cities of Europe.
Veterans of the late war from many nations held a peace conference in New Orleans, October 19th and 20th. Our World, in speaking of this meeting, says: "Forty centuries have elaborated the saga of warriors and valiant deeds and the glory of arms. . . . However, never before have the men who fought encircled the globe with a determined organization for peace."
The Friends, or Quakers, a great peace denomination of Christendom are sending out to Christians in all lands an appeal "for a warless world." Christianity," they write, "seems to us to face a grave crisis and a divine duty. In this aftermath of history's most terrible war, we see two paths before us. One leads inevitably to another war by renewed preparedness of the most efficient military, economic, educational and religious means of waging it. The other begins with a complete rejection of war, and of all preparations for it, for any
[Page 217]
purpose and against any people; it
demands definite organization for peace. . . .
The most pressing reform of
our time is to abolish war and to establish
exclusively peaceful means of settling
disputes and promoting cooperation
among the nations."
Next March the fifth Pan-American Congress will be held at Santiago, Chile. Reduction of armaments, an American League of Nations and measures for combating the use of alcoholic beverages will be discussed.
"The League of Nations cannot bring the millenium. It is powerless to solve, or even deal with, some of the most menacing problems that confront us. But here is a cooperative, world movement, the first of its kind in history."—Raymond B. Fosdick.
HOPEFUL SIGNS
AMONG the hopeful signs of the approach of world peace, writes Dr. Fosdick in the Atlantic Monthly is the "habit of conference" which the series of international peace conferences is developing. He tells us that conference and consultation are actually helping to smooth out some of the world's difficulties. The League has sponsored conferences on such questions as passports, communication and transit, typhus epidemic, suppression of international opium traffic, feeding of Russian refugees, return of prisoners of war. "In brief," he says, "the world has been slowly developing the tradition of conference. . . . No one could claim that the lesson is perfectly learned. . . . It marks a new train of thought, a new method of approach, a new habit. . . . Who knows but that this habit of conference. . . will gradually supplant the old order of misunderstanding and conflict."
A new weekly called World Peace, published in Calcutta, India, has in a recent issue an article entitled "How World Peace Will Come." The article contains the following quotation:
"The longing of Christians for the second coming of Christ, of the followers of Lord Buddha for the appearance of Lord Maitreya, of the Mahomedans for the coming of Imam Mehedi, and of the Hindus for the return of Sree Krishna in the person of Lord Kalki to spiritualize them, to transform them, to purify them and to make a heaven of earth is more pronounced than ever before. People are eager to believe for the joy of believing. This belief is growing and spreading. People in their helplessness are looking up to heaven for a Savior. This expectation of the coming of a World Teacher embodies in it the highest hope and the noblest aspiration of humanity. It is a sure indication of the great spiritual height to which man has risen. And, indeed, this growing belief and longing, this hope and expectation are a sure indication that He, Whom a vast number is looking for, makes His appearance very soon. The angels of Heaven are in every land working for the coming of the Kingdom of God. They are taking immense pains for preparing the ground. They are getting ready for the final consummation. A vast number of associations and public bodies have sprung into existence, each working in some department or other of the vast work that lies ahead but all toward the same goal of Universal Brotherhood. We might here mention a few out of many. The first place of honor must be given to that body of men and women, the followers of the Great Rishis Bahá 'Ullah and Abdul Baha who are working indefatigably to spread the ideas of Universal Religion and Universal Brotherhood. Then, there are the Millenial Dawners in America, who are spreading, on the strength of Biblical prophesies, the message of God's Kingdom on earth being established in the very near future. Within the fold of Christianity, there are the Seventh Day Aventists, who are spreading a vast amount of literature bearing on the question of World Peace. Then, there
are the Free Religious Movement who have covered Europe and America, the New Thought Movement, the Theosophical Society, The Order of the Star in the East who have covered the whole world, The League of Religions Movement in England, The World Conscience Society in Italy, the International Peace Union in Switzerland, the Broederschap-Federatie, a federation of fifty Brotherhoods in Holland, the Union des Associations Internationales, an Association of nearly five hundred international organizations in Belgium, the League of Peace and Freedom, the National Peace Council in England, the League for the Equality of Races in Japan—all these are working, directly or indirectly, for the establishment of Human Brotherhood."
"The supreme question before the human race today is whether we have spiritual assets enough to counterbalance the ever growing physical forces which science is placing at our disposal. Surely that is a question that constitutes a challenge to us all. . . There are many of us who fervently believe that the spirit of Christianity contains the key to the solution of this great crisis, if only that spirit can be practically applied. How this is to be done in comprehensive fashion, however, my generation cannot tell you, and we hang our heads in shame at our own failure."—Raymond B. Fosdick.
"All the created phenomena are subject to the law of change and transmutation. Youth is followed by old age, a tender plant becomes an old, decrepit tree, dynasties are born, wax strong, reach to the zenith of glory and then totter to the ground. Likewise every one of the world-religions has been the cause of progress and advancement in its own time, but now they have become like old, very old trees. They do not yield any more luscious fruits. Some people persist in the unscientific belief that these very old trees will again become young, push forth leaves, blossoms and fruits. This is impossible. This age needs a young, vigorous plant with world-wide growing capacity."
"We do not oppose the religion of any one. We act in accordance with the Gospel. But we must also act in accordance with the teachings of Bahá 'Ullah. They are—the oneness of the world of humanity, independent investigation of truth, abandonment of prejudice, universal peace, etc. You must act in accordance with these teachings."
"In the coming of Christ the Divine teachings were given in accordance with the infancy of the human race. The teachings of Bahá 'Ullah have the same basic principles, but are according to the stage of the maturity of the world and the requirements of this illumined age."—Abdul Baha.
The Bahais are working for a "universal" society of nations in which every country of the world shall be represented. That is divine justice. Only upon the foundation of justice to every race, people and religion can the edifice of universal peace be builded. In this edifice there will be many pillars: universal suffrage, a solution of the economic problem, universal justice in the form of government, a universal language, universal education, the conformity of science and religion. "The foundation of this palace," writes Abdul Baha, "is to summon the people to the call of the Kingdom of God; its galleries are the principles of Bahá 'Ullah and its decorations the writings of the world of humanity; its radiant lamps are the lights of the divine Kingdom. Therefore, strive as much as thou canst to quicken the dead souls, to guide the erring ones, to cause to drink those who are thirsty and invite those who are hungry to sit around the heavenly table and partake of the Divine food."
EVERY army needs oneness of command. In every war victory depends upon unity. If each private or each captain gave orders and followed his own individual opinion or conscience there would be no victory. Every great and successful business is organized like an army. Effectiveness depends upon unity of guidance. Boards and staffs meet in consultation. Then all follow the commander-in-chief to triumph. Such is the law of all practical action.
So it is in the business of the world. The same truth applies to the business of the Kingdom. Unity of direction is the secret of victory. Only by a divine organization, centering in units made pure, wise and effective by spiritual guidance and the power of the Holy Spirit can the army of light conquer the hosts of darkness. Unless the cohorts of the army of unity march together they can never establish peace upon earth and the divine civilization.
Therefore Bahá 'Ullah made Abdul Baha the Center of his convenant of unity. And Abdul Bahá in his last will and testament named his grandson, Shoghi Effendi as Guardian and Center of the Cause after his (Abdul Baha's) departure. Abdul Bahá also instructed his friends to elect local, national, universal spiritual assemblies to preserve unity in action. Shoghi Effendi, that pure, brilliant and distinguished branch of the tree of unity he appointed as head of the universal spiritual assembly. Thus organized will the Bahai Cause achieve oneness in divine direction.
MESSAGES FROM THE HOLY LAND
ALL those who love the Bahai teaching and its history feel in their hearts an especial love and devotion to Abdul Baha's sister, Bahaeyeh Khanum, whose life of heroic sacrifice and spiritual beauty is one of our world's priceless treasures. Therefore we greeted with joy the news that Shoghi Effendi had appointed her to be Head of the Cause during his absence from the Holy Land. Two of her recent letters, one to the East, one to the West, contain the following messages:
To Hadji Baba, a Persian Bahai: "To the servant of the sacred Threshold of the Blessed Beauty and the faithful friend of His Holiness Abdul Baha: Your letter full of heartfelt attractions and conscientious reflections, which you had written to his holiness Shoghi Effendi, was perused.
"As he has gone on a trip to various countries I am writing the answer. Today confirmations surround the holy steadfast souls in the Cause of the Blessed Beauty who have divine firmness in the Covenant and are faithful to His Holiness Abdul Baha. Praise be to the holy, immortal and eternal Name that you and all the spiritual friends attained to this gift and this bounty and are steadfast in the Covenant of God and are looking toward the appointed Center of the Cause, the Chosen Branch. What greater favor can be thought of than this!"
To the friends in Yonkers, New York: "Very dear loved ones of Abdul Baha: The letter you have written was received with the utmost joy for it was to us not only a mesage of love and unity but a message of humble devotion and servitude at the divine Threshold. It was not only the cause of comfort to our broken hearts but also a divine balm to our souls and we are sure that the spirit which that letter bore is the one which reigns in the heart of each single member of that united assembly.
"You have written that your number is small; but it is decidcly true that it is not numbers that count, it is, rather, the sincerity and devotion of the hearts. It is the heart that subduing, within itself, all earthly cares shines forth resplendent in the realm of love and selflessness, attracting to itself the souls of the weary and depressed, soothing their wounds with the balm of this Message. This new Revelation has in reality been the water of life unto the thirsty, a sea of knowledge unto the searcher, a message of condolence to the weary and a new spirit and life to the whole world. And now it remains that we, the humble servants of our Lord should be confirmed, through our own effort and through His bounty to diffuse this light everywhere and to carry this Glad Tidings to every cottage and princely home.
"We ask God to make each one of that assembly a herald of love wherever he may go and that he may be accepted as a humble servant of His Lord."
THE CONVENTION IN INDIA
From The Daily Gazette Karachi, India
"Followers of the Bahai movement which has for its basic thought the oneness of all religions, will meet in Karachi in December when the third All-India Bahai Convention will be held. From Karachi is published the Bahai News a vital little sheet, edited and published by Mr. M. R. Shirazi, Professor of Persian at the D. J. Sind College. This soulful young contemporary of ours has a circulation running into nearly five figures and a world-wide circle of readers."
The Bahai News has the following illuminating paragraph:—"Perhaps no Province in India, and no country in the world has received the Message so late as Sind and yet Sind might not merely lead the whole of India in its enthusiasm for the Bahai principles, we make bold to say, Sindhis may sooner or later carry the message all over the world. Already the Seven Valleys has been beautifully translated in Sindhi by Mirza Kalichbeg, and its first edition has almost been exhausted. The Traveller's Narrative is ready in manuscript awaiting printing, and Mr. Abbasi, a Sindi Bahai is working hard to translate other works and get them corrected by Mirza Kalichbeg. Professor Shirazi talking of the coming convention hopes it may pave the way for a world-federation and parliament of religions, and will announce to the world the need of a universal language, and a universal court of arbitration."
THE MOUNT CARMEL OF THE FUTURE
A Prophesy Given by Abdul Bahá at the Tomb of the Bab, Sunday, January 4, 1920
"In this gathering," said Abdul Baha, "all the friends are assembled together in the utmost freedom, happiness and majesty. Nothing could be better than this. The day will come when this mountain will be resplendent with light,—lights from top to bottom. On one side of it there will be a hotel, a universal hotel. Its door will be open to all the people of the world. Whoever comes will be a guest. On the other side of the mountain there will be a university in which all the higher sciences will be taught. On another part of it there will be a Mashreq 'ul Azkar. On another part of it there will be a home for the
incurables. In still another part there will be a home for the poor. In still another part there will be a home for orphans. All these will be administered with love. I foresee that this harbor (Haifa) will be full of vessels. And from here to the Blessed Shrine (Bahje) there will be wide avenues, on both sides of which there will be trees and gardens. On the surrounding land at Bahje similar institutions to those at Mount Carmel will be established. And from all these places the songs of praise and exaltation will be raised to the Supreme Concourse."
Regarding the Bahai Temple to be built on Mount Carmel Abdul Baha wrote to Mr. Charles Mason Remey of Washington, D. C., in a tablet dated October 7, 1921: "Some time ago I wrote thee a letter the content of which was that, praise be to God, thou hast become confirmed in drawing a plan for the pilgrim house in Haifa. It is my hope that this pilgrim house may be built under your supervision. Also in the future a Mashreq'ul Azkar will be established on Mount Carmel. Thou wilt be its architect and founder. I give thee this glad tidings."
The Star of the West is a wonderful record of the making of Bahai history, a treasure house of Bahai documents. It is a herald to teach the Cause, to unfold its principles and attract the multitudes who are hungering for the pure, universal, life-renewing teachings which Bahá 'Ullah and Abdul Bahá are presenting to the world. As Abdul Baha has said: "Strive most strenuously that such Tablets, articles and news be published in its columns that they may become the cause of the attraction of the hearts of the seekers and conducive to the happiness of the hearts of the friends."
Shoghi Effendi has outlined his plan for the Star of the West, how he wishes it to become more and more universal so as to interest all those who are working for universal brotherhood, religion and peace; for we are all one who are seeking to build the universal city on earth.
To bring to consummation the glorious destiny which Abdul Bahá and Shoghi Effendi have planned for the Star of the West we need the cooperation of all the friends. We need scholarly, interesting articles, beautiful pictures and vital, universal news from all parts of the world. We need increased funds, for printing is expensive. We need a greatly increased subscription list to enable us to fulfill Shoghi Effendi's ideal for the Star of the West, that it may become a great spiritual teacher bringing the universal Glad Tidings to thousands of people. Therefore we ask the cooperation and assistance of every friend of Abdul Baha. To take extra subscriptions and additional single copies and give them to seekers is a great way of service. To subscribe for a friend is a splendid way to assist and to send to that friend's door each month this herald of the heavenly teachings. As a help to this increased circulation we are making special subscription offers.
Five months subscription to a new subscriber, $1.00. Two subscriptions to one address, $5.00. Ten subscriptions to one address, $22.00 (in America). Two subscriptions, one to come each month, one to be sent in a bound volume at the end of the year, $5.50 for the two subscriptions, bound volume in cloth; $5.75 for the two subscriptions, bound volume in leather; postage for bound volume additional. Single copies 25 cents each, or ten copies to one address, $2.00.
The bound volumes of the Star of the West are a treasure house which every student of Bahai literature seeks to acquire. They contain within their pages glorious addresses and Tablets of Abdul Baha, priceless records of Bahai history, wonderful descriptions of the daily life of Abdul Baha and his spiritual influence in transforming human character and the dynamic, life-giving words which lift each longing human soul toward its divine destiny. One realizes the wealth of heavenly teachings and Bahai records in the back numbers of the Star of the West only when one sees them bound together.
The supply of Vol. I is now exhausted. Vol. II, which tells of Abdul Baha's addresses in Europe, is now becoming rare and, with Vol. III will soon be exhausted. Vol. III and Vol. IV contain the records of the Master's visit to America and his second visit to Europe. Vol. V and Vol. VI contain Bahai news during the Great War. Vol. VII and Vol. VIII are radiant with the wonderful compilations on "The Divine Art of Living" and "The New Covenant. These compilations go to the very heart of the spiritual life, its divine psychology, its joy, its glory, its power to transform the world. Vol. IX, Vol. X and Vol. XI are filled with Abdul Baha's Tablets after the war and beautiful accounts of visits with him in the Holy Land. Vol. XII contains the immortal narration of the last days and Ascension of Abdul Baha. Beautifully bound in three-fourths leather these volumes may be had for $3.50 each; if two volumes are bound together, for $6.00. There still remains a limited number of the special volume containing the chapters on "The Divine Art of Living." This volume may be had for $2.50, postage additional. Bahai News Service, P. O. Box 283, Chicago, Illinois, U. S. A.
صفحه 1 - 223
که الی الآن در دارالفنون ها میخوانند و سرمشق دیگرن است بعد دورۀ سلطنت رومان آمد و زمان جهنگیری و کشور گشائی مخصوص امپراطورها و سروران روم بود چنانچه بر قطعات کبیرۀ آسیا و اروپا و افریقا تسلط تام یافته قانون و تمدّن و لسان و روح معموریّت را به اقصی بلاد رسانیدند . در قرن هفدهم میلادی در ایالات متحدّه بزرهای افکار حریّت دین و ضمیر و اصول حکومت دموکراسی و جمهوریّت دراراضی قلوب کشته شد و کم کم رو به نموّنهاده درختان باروری بظهور پیوست که اثمار لذیذۀ آن نفوس گرسنه را سیر نمود و شاخهای برومندش سایه بر جمیع ملل و نحل انداخت و اغلب دول را در ظلّ حکومات عادلۀ ملیّ درآورد در قرن هیجدهم و نوزدهم آزادی سیاسی در بین دول اروپا انتشار یافت و آن حکومت قدیمۀ مستبدّه را تبدیل به مشروطیّت مطلقه نمود سلاطین فرعون نمای آن ممالک قلادّۀ اطاعت قانون را بر گردن نهادند و پارلمان هاتأسیس نموده و در آن مجالس وکلاء ملتّ جمع شده در منافع عمومی مشورت مینمایند و قوانینی که خیر عمومی را در نظر دارد تشریع میکنند . امّا آنچه اختصاص باین قرن بیستم دارد و در نظر عقلای ارض دارای اهمیّت کبری است همانا تربیت و ترقیّ نسوان است تا باین وسیله صعود باعلی درجۀ کمال و معرفت نمایند جمیع فلاسفه و ارباب عقول معتقدند که اعظم مسئله دینی و اشتراکی این قرن تربیت کاملۀ دختران است یعنی باید به بنات هر ملتّی امتیازات و حقوق عمومی تعلیم و تعلمّ را بدون هیچ بهانۀ عطا نمود تا آنها هم نتائج نفیسه تحصیلات خود را در تربیت دختران و پسران خود صرف نمایند و در جادۀ حقیقت قدم گذارده مردان را تأیید نمایند و کمک بخشند و این عالم ظلمانی را جهان نورانی و این گلخن تاریک را گلشن محبّت الله و بوستان صلح و اخوّت نمایند در این مقام حضرت عبدالبهاء در این موضوع مهمّ بیانات روشن را میفرمایند : « تا مساوات تامّه بین ذکور و اناث در حقوق حاصل نشود عالم انسانی ترقیّات خارق العاده ننماید زنان یک رکن مهمّ از دو رکن عظیمند و اوّل مربّی و معلمّ انسانی زیرا معلمّ اطفال خردسال مادرانند آنان تأسیس اخلاق کنند و اطفال را تربیت نمایند بعد در مدارس کبری تحصیل میکنند حال اگر مربّی و معلمّ ناقص باشد چگونه مربّی کامل گردد پس پس ترقیّ نساء سبب ترقیّ مردان است لهذا باید نساء را تربیت کامل نمود تا بدرجۀ رجال رسند زنان هم همان تعلیمات و امتیازات را بدست آرند تا همچنانکه در حیات مشترک با رجالند در کمالات عالم انسانی نیز مشترک شوند و البّته اشتراک در کلّ از نتائج تساوی در حقوق است عالم انسانی را دوبال است یک بال ذکور یک بال اناث باید هردو بال قوی باشد تا عالم انسانی پرواز کند امّا تا یک بال قوی و یک بال ضعیف مرغ پرواز نکند حرکتش بطئ است خداوند هر دو را بشر خلق کرده و در جمیع قوی مشترک فرموده هیچ امتیازی نداده چیزی که خداوند نداده چگونه ما بدهیم ما باید تابع سیاست الهی باشیم از این گذشته در عالم حیوان نیز ذکور و اناث است امّا هیچ امتیازی نیست در عالم نبات ذکور و اناث است و هیچ امتیازی نه با وجود آنکه از عقول محرومند قوّۀ ممیّزه ندارند ما که به فیض عقل موفقّیم و قوّۀ ممیّزه داریم چگونه چنین چیزی را روا بداریم که مخالف عقل است ». پس ثابت شد که امتیاز عظیم این قرن و بزرگترین تعلیم این امر حریّت و تربیت نسوان است زنان بهائی باید مصدر شئونات رحمانی و مرکز علوم و فنون نورانی باشند از زنان سائر ملل سبقت جویند پدران بهائی را تکلیف بزرگ است در تربیت دختران عندالله هیچ عذری مقبول نه .
صفحه 2 - 223 کنگره بهائیان غرب ایالات متّحده
حضرت عبدالبهاء در مجموعۀ الواح عمومی عالم دو لوح مهمّ به بهائیان یازده ایالت غرب در ایالات متّحده خطاب فرموده و ایالت کالیفورنیا را که یکی از این یازده ایالت است به اراضی مقدّسه تشبیه نموده جمعیّت این یازده ایالت قریب به شانزده کرور نفوس است و مساحت آن بی اندازه وسیع کوههای بلند آبشارهای جمیل و دامنه های بی منتهی از هر جهت هویدا اهالی بی نهایت میهمان نواز وسیع الفکر خوش فطرت غریب پرور حریّت دوست و پر همّت هستند در سال گذشته بهائیان این قطعه بیشتر از پیش قیام بر انتشار تعالیم الهی و ترویج دین الله نموده به نوعی که عدد آنها دو مقابل گشته و دامنه خدمات امری بسیار وسیع شده لهذا قصد آن نموده که از 24 الی 26 نوامبر سنه 1922در شهر سانفرانسیسکو کنگرۀ تبلیغ عمومی مفتوح نمایند احبّای آن بلاد که مانند ستاره های آسمان محبّت میدرخشند دعوت نامه ها به بهائیان شهرهای این یازده ایالت فرستاده که برای آن کنگرۀ مهمّ وکلاء انتخاب نموده بفرستند و در آن ایّام در محافل خصوصی و عمومی حاضر گردند و یک اساس متینی برای تبلیغ اهالی بگذارند و مبّلغینی بشهرها و دهات این قطعه بفرستند تا کلمة الله گوشزد دور و نزدیک گردد و جامعۀ بشری را به شریعۀ رحمانی دعوت نمایند . حضرت عبدالبهاء در ایّام سفرشان در این اقلیم بی نهایت تعریف از کالیفورنیا نمودند و فرمودند که احبّای این قطعه استعداد و قابلیّت کامل دارند لهذا هر کس منتظر است که این اوّل کنگرۀ تبلیغیّه در غرب آمریک نتائج خوشی دهد .
مشرق الاذکار در شیکاغو
الحمدلله بهمّت و جانفشانی یاران الهی در این سال گذشته اساس زیرین مشرق الاذکار در شیکاغو در کنار دریاچۀ میشیگان گذارده شد و حال طبقۀ اولای آن تقریبا تمام گشته و انسان با چشم خود می بیند که بچه اندازه این بنای آسمانی اثر در عالم بشری خواهد نمود در این اواخر خبر رسید که احبّای شرقی دوباره وجهی برای مشرق الاذکار امریک فرستاده اند این خبر بی نهایت سبب اهتزاز ارواح یار و اغیار گردید و بیشتر از پیش دقتّ ناس را به این قصر ایزدی جذب نمود و قوّۀ معنوی این امر هویدا گشت چه که حضرت بهاء الله چنان قلوب خاور و باختر را بهم متّحد کرده که مردمان شرق در ساختن بنای مشرق الاذکار در غرب شرکت مینمایند و اعانه میفرستند فی الحقیقه این یکی از بزرگترین معجزات این عصر زبرجدی است و تکمیل این بناء مهمترین وسیلۀ تبلیغ امرالله و شکّی نیست هرچه زودتر این بناء ملکوتی تمام شود حرکت و ولولۀ عظیمی در ارکان ملل دور و نزدیک خواهد انداخت .
میرزا احمد سهراب .
جلد 13 . شماره 8
« تکلیف بهائیان علی الخصوص در این موقع که عالم در بستر ناخوشی افتاده » تقبل است
صفحه 1 - 224
جسد عالم بشری مبتلای به مرضهای گوناگون است و حضرت بهاء الله مردان صادق خود را حکمای حاذق نامیده تا آنکه از روی خلوص نیّت و اطمینان نفس قیام بر علاج فوری نمایند و نفوس را ازبلاهای ناهموار برهانند . بعد از حرب عمومی چنان گمان می رفت که تعصّبات دینی و ملیّ و اقتصادی قدری کاسته خواهد شد ملل عالم از خواب غفلت باندازۀ بیدار شده از حبس نفس و هوی و از قید دشمنی های بی پر و پا خود را آزاد خواهند نمود و در جوّ باصفای حریّت وجدان و یگانگی و فرزانگی روح پرواز خواهند کرد
ولی هزار افسوس که این امید خیرخواهان آسیا و اروپ تحققّ نیافت
وبعلاوه بغض و عداوتهای قدیم تخم دشمنیهای جدیدی در قلوب کا شته شد که اثمار آن حروب حالیه و جنگهای مستقبل است سروران دول و سیاسیّون اروپ اگرچه در ظاهر اسم اخوّت و صلح بر زبان میرانند ولی در پنهان گربه رقصانیها دارند و در حفظ مقامهای خود میکوشند و آتش حرص و آز را بیشتر از پیش روشن نگاه میدارند رود جاری مرابطۀ بین المللی را دائما گل آلود نمایند تا ماهیگیری کنند و امروز غفلت از جادۀ صلح و گمراهی از طریق محبّت بزرگترین صفت اکثریّت است . خود دوستی و ریاست طلبی ترجیح منافع شخصی بر منافع عمومی کبر و نخوت عقلانی و روحانی صفت ممیّزه رؤسای داخل و خارج است و تا اساس این صفات مذمومه بر باد نرود و ترقیّات معنوی حصول نپذیرد بلبلان خوش الحان وحدت عالم انسانی خاموشند و درختهای علم و معرفت بی بر و بار نسیم جان بخش صدق و صفا نمیوزد و باران لطف و مرحمت نمیبارد در این موقع پر خطر است که ندای صلح و سلام بهائیان از هر گوشه و کنار باید بلند گردد و شعلۀ جهانسوز محبّت خار و خاشاک غیرتیّت و دوئیّت را بسوزاند در میان دوستان ایران و امریک اساس وحدت جدیدی گذارده شود جزئیّات نالایقه فراموش شود و کلیّات و وسائط عملی موضوع نطق و بیان گردد ابواب مراسلت از هر جهت مفتوح شود و رشته های تجاری و فنّی و علمی محکمتر گردد احساسات روحانی بر افکار ضعیفه انسانی غلبه نماید و هلهله و ولولۀ جدیدی از سرها بروز نماید آتش محبّت عمومی اشجار خشکیدۀ آراء قدیمه را بسوزاند و ید قدرت ربّانی نهالهای جدید الفت و رأفت در زمینهای شخم زده بکارد . چون درست ملاحظه نمائیم این نکته مهمّه پرده از رخ برافکند که امروز دوای جمیع مرضهای عالم انسانی همانا تربیت اخلاق است اخلاق ریشۀ درختهاست و اعمال اثمار اخلاق سبب است و اعمال اثر اخلاق آفتاب است و اعمال کواکب اگر اخلاق ملل بواسطۀ مربیّان حقیقی تصفیه شود همانا افق قلوب از ابرهای مظلم پاک و مطهّر گردد آرزوهای متلئلأ پیغمبران و فلاسفۀ روحانی متحققّ شود و دورۀ جدید و قرن طلائین از عالم مکون قدم بعرصۀ ظهور گزارد
صفحه 2 - 224
پس بهائیان در تربیت اطفال بشر باید کمر خدمت بربندند این خدمت عظیمی است که اینها بهتر و خوشتر میتوانند به ملل خشمگین نمایند زیرا حضرت بهاء الله این جمیع را از میان ملل و ادیان مختلفۀ ارض انتخاب فرموده و بواسطۀ تربیت خصوصی هریک را از تعصّبات قدیمه و آراء مندرسه و فلسفه های پوسیده آزاد نموده و در مدرسۀ علم و دانش حقیقی تعلیم داده و ضمیر عمومی و افکار متلئلأ جدید و اصل مهمّ روشن بآنها عطا فرموده اسرار جمیع کتب مقدّسه را کشف نموده و سمحۀ بیضاء را واضح و آشکار ساخته کلید نجاح و فلاح دنیوی و اخروی را در ید آنها گذارده و قیود تعصّبات ملیّ و دینی آنها را شکسته اطفال بشر را خطاب فرموده
« ای اهل عالم همه بار یک دارید و برگ یک شاخسار » لذا مهمّ ترین تکلیف بهائیان عالم آنکه اوّل در میان خود اساس قصر محبّت و یگانگی جدیدی بگذارند و خود را متخلقّ بآن اخلاق رحمانی نمایند و ثانی بر دعوت ملل و روشنائی ضمائر دول قیام کنند زیرا « ذات نایافته از هستی بخش ، کی تواند که شود هستی بخش » پس معلوم شد که دوای مرضهای جهان تعالیم آسمانی حضرت بهاء الله است و طبیبان این حزب مظلوم هر نفسی از روی خلوص نیّت قیام نماید و این ادویه را بمرضاء بدهد صحّت فوری حاصل گردد . آرزوی صمیمی خادمین نجم باختر از ابتدای انتشار آن الی یومنا هذا این بوده که در این طریق خدمتی به هیئت جامعۀ بهائیان شرق و غرب بنماید اخبارات روحانی شرق را در غرب انتشار دهد و اصول تمدّن غرب را به شرق برساند تا از امتزاج این دو روح آثار جدیدی در عالم ظاهر گردد و بنیان متین تعاون و تعاضد حقیقی گذارده شود و خاور و باختر مانند دو دلبر دست در آغوش یکدیگر نمایند ظلمتهای قرون ماضیه برطرف گردد و شمس وحدت عمومی و آسایش بشری از افق ارواح طلوع نماید ولی از آنجائی که پیشرفت این امور منوط به باب مادّی است در سنوات اخیره اشکالات در میان آمده و تحققّ آن آرزوهای صمیمی ممکن نگردید و نجم باختر از انجام وظیفۀ مهمّۀ خود گاهگاهی باز میماند و همیشه امیدوار بوده که یاران بعین اغماض نظر باین خطاها نموده و در آینده اعضاء این اداره را از هر جهت تأیید فرمایند و از دعاهای خود فراموش نکنند تا آنکه از مرحمت و کمک ظاهری و باطنی دوستان این نداء ضعیف پرقوّت گردد و این جریدۀ حقیر اهمیّت خارق العاده پیدا نماید و در درج مقالات مفیده و انتشار اطلاعات علمیّه و فنیّه سعی بی پایان کند . در این اواخر ادارۀ نجم باختر تغییرات کلیّه حاصل شده مدیران و محرّرین ماهری برای قسمت انگلیسی آن معیّن گردیده و انشاء الله قسمت فارسی آن هم آوازۀ جدیدی بلند خواهد نمود از قارئین محترم شرق رجا میشود که اخبارات و مقالات باین اداره ارسال دارند تا رشتۀ وحدت عمومی محکمتر گردد و اساس معرفت حقیقی گذارده شود .
تربیت نسوان امتیاز مخصوص این قرن
تاریخ بما نشان میدهد که هر قرنی دارای امتیاز مخصوصۀ و وقایع منصوصۀ است مثلا چهار قرن قبل از حضرت مسیح در یونان فلسفۀ عقلی به نقطۀ کمال رسید و فیلسوفهای شهیر مانند فیثاغورث و ارسطو و سقراط و افلاطون در جمیع علوم و کمالات آن عصر کتب و رسائلی تألیف نمودند
