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Published by the Committee for the National Spiritual Assembly of America
HE IS THE COMPASSIONATE, THE ALL-BOUNTIFUL
O GOD, my God! Thou seest me, Thou knowest me; Thou art my Haven and My Refuge. None have I sought nor any will I seek save Thee; no path have I trodden nor any will I tread but the path of Thy Love. In the darksome night of despair my eye turneth expectant and full of hope to the Morn of Thy boundless Favour and at the hour of dawn my drooping soul is refreshed and strengthened in remembrance of Thy Beauty and Perfection. He whom the grace of Thy mercy aideth, though he be but a drop, shall become the boundless ocean and the merest atom which the outpouring of Thy loving kindness assisteth shall shine even as the radiant star.
Shelter under Thy protection, O Thou Spirit of Purity, Thou Who art the All-Bountiful Provider, this enthralled, enkindled servant of Thine. Aid him in this world of being to remain steadfast and firm in Thy Love and grant that this broken-winged bird may attain a refuge and shelter in Thy Divine Nest, that abideth upon the Celestial Tree.
A prayer revealed by Abdul Baha. Recently translated by Shoghi Effendi.
--PHOTO--
JENABI FAZEL MAZANDARANI
| VOL. 14 | APRIL, 1923 | No. 1 |
Professor Stanwood Cobb, educator, and author of a number of books upon religion, mysticism and the Near East, taught for a number of years in Robert College, Constantinople, and in other institutions. He is now head of a remarkably progressive school at Chevy Chase, Maryland.
EVERY great civilization has brought with it a new type of education, expressing the needs and ideals of the age. And as religion is one of the chief factors of civilization, every new religion has caused a profound change in the aims and practices of education. In fact, in the early centuries of any religious dispensation, while faith and zeal are strong, education has been not only influenced but controlled by religion. Such was the case in the early centuries of the Christian era, continuing even to the Renaissance. Such the case in the inception of Islam, and has remained so to the present day. Even a new movement within an established religion—such as the rise of Protestantism, or of powerful sects such as the Methodists or Quakers—exerts its modifying influence upon all educution brought within its sphere.
Therefore it is apparant even to the casual observer that the Bahai faith, when it should become established as a world-religion bringing with it a new world-civilization, could not fail to powerfully affect the ideals and processes of education.
Nor need such a partnership between education and religion be feared, especially since the substantiation of scientific truth is one of the principles of the Bahai religion. It is true that scholasticism has been a detriment to education; but the cramping spirit of scholasticism is a symptom of decadence rather than of reality in religion. For instance, Islam, now in its age of scholasticism, was at its beginning a powerful ally of the scientific investigation of truth; and its great universities of Cairo and Cordova became the inspiration and model of higher education in Europe. True religion is an expansive, not a restrictive force; it is the essence of creation, not the spirit of limitation. But the organization which grows up in the name of any religion reaches at last a stage of crystallization, then of paralysis. The oppressive influence of the church at such an epoch, though exerted in the name of religion, is not due to real religion, but as Abdul Baha says, to the very opposite of religion.
THE founders of the Bahai religion, Baha'Ullah and Abdul Baha, have established definite principles to guide the educators of the future. So that if we study carefully these principles, in comparison
also with the general teachings of the Cause, we can form a very clear picture of what education will be like among the Bahais of the future.
In the first place, it will be universal. Baha'Ullah has said that it is the duty of every parent to educate his children. If he cannot do this then the state will take charge of the matter. Americans may say, "Such is now the case in this country." But they are mistaken. In this country there are millions of illiterates, a large part of them of old American stock. And as for Europe and Asia, we are aware of the crying need for education in that part of the world. The need is no less great in South America, where the dominant white race is literate, but entirely negligent and antipathetic to the education of the subject races, Indians and negroes.
When it is conceived that this law of Baha'Ullah concerns itself with the whole world, and with every race, nay with every individual, it will be seen how profoundly the complete execution of this law will affect mankind. Illiteracy and ignorance will be entirely obliterated, and all of mankind, by receiving the privilege and aid of education, will for the first time in the history of our planet be thereby placed on a plane of equal opportunity for success in life-endeavors. For the right education is the open door to the expression and utilization of one's native abilities. And while but a privileged portion of the world are placed in this favorable position of advancement, the submerged nine-tenths are even before they are born condemned to be the toiling slaves of the few. This is not justice. And upon the pillars of justice, not of injustice, is the new edifice of civilization to be raised.
SECONDLY, education will be more practical. Baha'Ullah said, "Let everyone be taught a trade or profession." Culture is a gift that makes life more beautiful and intelligent, but skill at a trade or profession is the indispensable means of raising man from brutish servitude. Unskilled labor will barely provide the funds for sustenance.
Who that reads this article would wish for his own children the destiny of belonging to the vast ranks of the unskilled? Then why should he wish it for other people's children? There are those who fear that the consequence of the education and training of the masses will be to deprive the upper classes of their age-long exploitation of unskilled labor at low wages. They fear for their own comforts. But these fears are groundless. As mankind becomes more intelligent and the supply of low-paid unskilled labor diminishes, new ways will be found of doing the same work in a more intelligent manner. As, for example, the modern method of coaling a ship as compared with the Oriental method; or the abolition of stoking in oil-burning steamships; or the project of extracting heat from coal mines by converting the coal into gas and piping it from the mines.
For every diminution in the quantity of unskilled labor there will be, not a loss, but a proportionate gain for humanity. And as for the workingman himself, who would compare the working conditions of crude labor with those of skilled labor; or the living conditions of the two as determined by their wages?
In one field of production, that of agriculture—by far the most important field of effort of the human race—it is apparent what gains are made, not only for the producer but also for the consumer, by applying intelligence and skill to labor. In every other field of effort the gain will be as great. And in the new dispensation the Adamic curse, "Thou shalt live by the sweat of thy brow," will be changed to, "He shall feed all His creatures."
In the Bahai scheme of education the cultural will not be neglected; but it will parallel the practical, and not hold precedence over it.
THIRDLY, much that has been deemed important in education will be dropped. Baha'Ullah said, "Teach those things that pertain to human welfare, and not those things that begin in words and end in words." This is a glorious but severe criterion. The race must live. It must live comfortably. All men must enjoy comfort.
Education can no longer serve the intellectual predilections of the few. It can no longer present itself as the willing Pegasus for any journey which the curious mind would make into the realms of thought. No! education, like human labor, must serve useful ends. It must reach those things that pertain to human welfare. So may the race progress more quickly to its destined perfection.
As for those things that begin in words and end in words, they must be discarded. Future educators will apply the criterion. We can only hazard here the guess that much of philosophy will go; much of required mathematics; much of dialectic, of grammar, and of the study of dead languages. The study of modern languages will become unnecessary when, as Baha'Ullah directed, the world shall choose a universal auxiliary language.
This pruning of the old tree of knowledge, now full of dead branches, will vivify the stock and cause it to produce new and beautiful fruits for the benefit of mankind.
And as for our school children—those of us who have tried the experiment of "teaching those things that pertain to human welfare" know how eagerly pupils of all ages devote themselves to the study of subjects pertaining to the progress of the race. There will be no malingering in our schools when education is made vital and adapts its information to the growing needs and desires of the child.
FOURTHLY, education will be made a joyous process. Abdul Bahá has said that schools must be happy places, and that children must not be overburdened with study. Six hours a day, he said, of combined study and recitation is enough. To go beyond that is needlessly to tire the child-mind. And too much study before maturity, Abdul Baha says, blunts the intelligence and does irreparable harm to the developing brain.
Education will be adapted to the individuality of the child, and not try to form each child into a common pattern. In this way children will be happy in their education, and the human race will benefit by the development of all the gifts that are born into it. At present there is much suppression of native genius, both by our social and by our educational systems. The future world will seek out talent wherever found, train it, and give it opportunity.
Bahais, perhaps more than other people, see the hope of the world as lying in the children. Easier by far it is for a child born into the Kingdom to become a perfect citizen of it, than for an adult who has been, so to speak, only naturalized into it. And to perceiving eyes it would seem that marvelous children are being born into the world—more spiritual, more gifted, than the world has hitherto known. Before such children we adults are reverent, respecting higher powers though in those of inferior age.
Therefore the Bahai teacher will be humble, sweet, companionable, and above all loving. Not opinionated, austere, bigoted or jealous of mental powers superior to his own. He will be supremely happy with children, for to him teaching will always be a voyage of discovery—the discovery of hidden talents, of dormant powers, of budding gifts, and of germinating flowers of the spirit.
He will be a gardener training his plants, cultivating choice seedlings, gently caring for all; but speechless before the beauty of the blossoms which his care evokes, worshipping that beauty as an apparition of the Divine Splendour behind and through the human veils.
The full power of development latent in the soul we have but little realized. Not only is the human race capable of
an enormously greater progress than it has yet reached, but also every child is capable of keener perception, of deeper ratiocination, of greater initiative and creativeness, and of earlier maturity of character.
ABDUL Bahá once mentioned a plan he had had for founding a model school at Haifa. "I have carried in my mind for some time an educational system, but so far there have been no means for its realization. If that system were once beaten into workable shape, in two years' time the children would have studied four languages. At the age of ten they would study sciences; and at the age of twelve they would be graduated. I wanted to establish such a trial school of eighty-one pupils, all six years of age, the children to be brought from Persia and Eshkabad, the teachers to be engaged and transported from America. But a number of unforeseen difficulties have prevented me."
"At the age of ten they would study sciences." This is a scientific age. The eagerness with which children drink in the truths of science is indicative of what may be accomplished along this line. The present year I began general science with the sixth grade of my school, using a high-school text book but accommodating it by means of my own explanations to the knowledge and capacity of these eleven and twelve year old children. It is their favorite subject. They beg to have it oftener.
At the time of the violent earthquakes and tidal waves in Chili, early in November, we made a study of earthquakes. One day we made an excursion to Georgetown University where Father Tondorf, one of the greatest seismological experts in the world, was so kind as to show us his seismographs; and explain to us how, by means of the records these instruments make, he could calculate with remarkable precision the location of earthquakes thousands of miles away. When we got back to the school we discussed again the causes and locations of earthquakes, and the value to mankind of careful observation and recording of these disturbances.
Here was a subject which, in the words of Baha'Ullah "pertained to human welfare"; and the eagerness, receptivity, and comprehension of the children were remarkable. In vivid contrast to this spirit of earnest endeavor was the behaviour of the crowd of high-school boys who got on the same car with us coming home from our trip to the university. They were tossing their bundles of books to each other, throwing them about as playthings or as hated objects. "Which subject do you like least?" I asked of the boy next to me. "Oh, I hate 'em all," he cheerfully remarked. By the titles of their books, "Algebra," "Latin," "Rhetoric," etc., I should say that their curriculum consisted largely of subjects that began in words, and ended in words. What a supreme and lordly indifference to their studies was manifested by these school boys!
This indifference is the educational tragedy of the day. Bahai education will not be so characterized. With the right curriculum, inspiring teachers, and the proper concept of their duty to themselves, their parents, and to the world, the Bahai children of the future will develop marvelously and will at adolescence surpass in seriousness and maturity of powers the average college freshman of today.
It is a pity that circumstances did not permit Abdul Bahá to demonstrate by means of a model school what true Bahai education should be. But from his own words and from those of Baha'Ullah, Bahai educators will construct a more ideal system of child training than that now prevalent.
LASTLY, Bahai education will concern itself not only with the moral but with the spiritual development of the child. And this influence will make itself felt even through the university. At present our educational system is quite Godless. Owing to the nature of our
government and the presence in our body politic of groups of opposing religions, public education has renounced all authority over the spiritual life of the child.
This is a condition which if allowed to continue would lead to the spiritual bankruptcy of the race. Already we are near that point. Young parents of the present day, themselves trained in an irreligious educational system, have nothing of religion to give their children; and they send the children again to public schools where the teachers are forbidden to teach religion. Once a week, for an hour, the spiritual needs of the child are cared for by the Sunday-school teacher. One hundred and sixty-seven hours a week devoted to secular thought, attention, training, activity, and sleep—and one hour a week devoted to the spiritual part of the child! Can earnest people view this ratio with indifference?
Character training is attempted in our schools. But character must be based on a spiritual foundation. Abdul Baha has shown how lacking in the necessary motives for right conduct are those who do not believe in the soul, in God, or in the future life. It is ridiculous to attempt character training apart from the fundamental truths of religion.
What is the solution? In a democracy of mixed and hostile religions, only a new harmonizing and universal religion can heal the breach and make spiritual training a welcome part of public education.
In the Bahai world of the future the mind, the soul, and the spirit will be trained together. And the higher up one goes in education, the more spiritual will one become, and not the more irreligious—as is so often the case today.
IN closing I cannot do better than to cite the wonderful words of Abdul Baha in regard to the kind of education which our colleges and universities should give. If this ideal, held up by Abdul Bahá for the inspiration of future educators, ever becomes realized, there will be little need of prisons and reformatories in a world so educated.
"The Universities and Colleges of the world must hold fast to three cardinal principles. First, whole-hearted service to the cause of education, the unfolding of the mysteries of nature, the extension of the boundaries of pure science, the elimination of the causes of ignorance and social evils, a standard universal system of instruction, and the diffusion of the lights of knowledge and reality.
"Second, service to the cause of the students, inspiring them with the sublimest ideals of ethical refinement, teaching them altruism, inculcating in their lives the beauty of holiness and the excellency of virtues and animating them with the excellences and perfections of the religion of God.
"Third, service to the oneness of the world of humanity; so that each student may consciously realize that he is a brother to all mankind, irrrespective of religion or race. The thoughts of universal peace must be instilled in the hearts of all scholars. The mothers in the homes, the teachers in the school, the professors in the colleges, the presidents in the universities must teach these ideals to the young from the cradle to the years of manhood."
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BAHA'ULLAH and Abdul Baha have in this Latter Day of world progress broken the seals and unstopped the vials of knowledge for us on subjects which have long puzzled an increasing number of eager-minded investigators of spiritual truth, viz: is man of the world of nature or is he a citizen of the Kingdom of Light or does he dwell in both realms? What is the nature of his spirit and its immortality—its life in the unseen Kingdom?
The following compilation from the words of Baha'Ullah and Abdul Baha is concerned with a question which lies on the borderland of psychology and philosophy—the relation of body, soul, mind, spirit. It will be followed by a compilation to be published next month on the new revelation of immortal life.
"As to thy question regarding the soul," wrote Baha'Ullah from his prison in Acca, to Ra'is, then minister of the Sultan of Turkey, "know that people have written many and varied articles regarding it and have had many different opinions concerning it. (They speak of) a heavenly soul, a mighty soul, a divine soul, a godly soul, a holy soul, a tranquil soul, a contented soul, and to all these, special definitions and explanations are given by each party.
"As to the soul (spirit) which is purposed, verily, it is sent forth by the Word of God and it is that which when kindled by the fire of the love of its Lord will not be quenched by the waters of the rain nor by the seas of the world. It is indeed kindled by that fire which is burning in the human Lote-Tree, uttering, 'Verily, there is no God but Me,' and he who hears its voice is one of those who are successful.
"Upon leaving the body God will send it forth according to the best form and will cause it to enter into a high heaven. Verily, thy Lord is powerful over all things.
"Know, also, that the life of man is from the Spirit and to turn is indeed from the soul. Reflect upon that which we explained unto thee in order that thou mayest know the Soul of God who came from the dawning place of grace with manifest authority.
"Know, also, that the soul hath two wings. If it flieth in the air of the love and will of God it will be attributed to the Merciful; but if it flieth in the atmosphere of desire it will be attributed to satan—may God protect us and you against it, O assembly of knowers! And if it is kindled by the fire of the love of God it will be a tranquil and pleasing soul; but if it be kindled by desire it is a passionate soul. Thus have we given unto thee full details that thou mayest be of those who reflect.
"O Supreme Pen, mention to him who hath turned to his Lord, El Abha, that which will make him independent of the world. Say, that spirit, mind, soul, hearing and sight are one, but differ through differing causes. In the case of man, for instance, ye see that by which man understands, moves, speaks, hears and sees: all of these are through the power of his God in him, but they each one are different, according to the difference of their cause. Verily, this is indeed the truth.
"For example, if all these faculties are turned to that which causes hearing, then hearing and its results become manifest, and if they are turned to that which causes sight another activity and another result will appear; if turned to the brain, head, etc., the manifestations of mind and soul will appear. Think of this that thou mayest reach the desired goal and find thyself independent of that which is mentioned on the part
of the people and be of those who are assured. Verily, thy Lord is powerful in that which He wisheth."—From the Tablet to Ra'is.
"The soul," said Abdul Baha, "is a link between body and spirit. It receives bounties and virtues from the spirit and gives them to the body just as the outer senses carry that which they receive from the outer world to the inner senses, in order that (these impressions) may be deposited in the memory and, through his various powers, may be utilized by man."
"There is a human and a divine spirit, the latter arising through knowledge of and belief in God. The human spirit is superior to the body and struggles with it for control of the soul: when it succeeds the soul becomes heavenly; when the body obtains control the soul becomes degraded."
"Spirit is the highest and supreme development of the soul. Soul is the material or outer self, the mind. Mind is the action of the soul's powers. The body is the physical covering or medium in which mind acts and functions. At death everything but spirit is destroyed and becomes extinct."
"Moral life consists in the government of oneself. Immortality is the government of a human soul by the divine will."
"As to, . . . whom thou hast mentioned, it behooveth him to seek only the divine bounties and those subjects which lead to a real knowledge of the Invisible, through the mediation of the Holy Spirit. Then he will see through his innate perception the reality of the triune powers in man, for, verily, the sign of these triune powers which exist in mankind is spirit, mind and soul. Spirit is the power of life; mind is the power which apprehendeth the reality of things, and soul is the intermediary between the Supreme Concourse and the lower concourse. It (the soul) hath two phases—the higher aspireth to the kingdom of El-Baha and the lights of the mind shine forth from that horizon upon its higher sphere. The other side inclineth to the lower concourse of the material world, and its lowest phase is enveloped in the darkness of ignorance. But when light is poured upon this phase and if the soul is capable of receiving it, then 'truth hath come and falsehood vanisheth, for falsehood is of short duration.' Otherwise, darkness will surround it from all directions and it will be deprived of association with the Supreme Concourse and will remain in the lowest depths."—Tablets of Abdul Baha, Vol. 3, p. 611.
THE TWO POWERS OF MAN
"Spirit is universal. Man is created spirit in a potential degree. Growth is from a mental into a spiritual station, somewhat like the development from soldier to commander. God, himself, cannot compel the soul to become spiritual; the exercise of a free human will is necessary. We can point the way and furnish the example.—Ten Days in the Light of Acca, pp. 3-4.
"I desire each one of you to become so great that each may guide a country. The friends must now endeavor to attain to such a station as to teach the people of America. Divine qualities are unlimited. For this reason you must not be satisfied with one quality but must try to gain all. Each of you must improve himself that he may attain to nothing short of the best. When one stops (advancing) he descends. A bird when it is flying, soars; but as soon as it stops flying it falls. While man is directed upward he develops. As soon as he stops he descends. Therefore I wish the beloved of God always to ascend and to develop.
"There exist in man two powers. One power uplifts him—this is divine attraction which causes man's elevation. In all the grades of existence he will develop through this power which belongs to the spirit. The other power causes man to descend; this is the animal nature. The first attracts man to
the Kingdom; the second brings him down to the created world. Now we must consider which of these will gain in strength. If the heavenly power wins, man will become heavenly, enlightened, merciful. But if the worldly power wins he will be dark, satanic and like the animal. Therefore he must advance continually. As long as the heavenly power is dominant man will ascend."—Abdul Baha: Diary of Miss Juliet Thompson.
DEGREES OF EXISTENCE
"There are two kinds of life. There is that existence which is palpable to our touch but does not grow or possess sensation—the mineral kingdom. Then there is the higher stage of existence, plant life, which grows but cannot feel. Above this is the animal kingdom which is palpable to touch and his the power of growth and feeling but cannot attain to the station of man which is the highest of all. That which is lower cannot perceive the higher. The mineral cannot understand or feel the plant; plants cannot understand or perceive the animals; and animals cannot comprehend man.
"Now these degrees all belong to one kingdom, are all composed of matter. As it is impossible for these different kingdoms belonging to the same world to understand one another so is it impossible for man to understand the things of the future life. For as the difference between these grades or conditions so is the difference between man and the spiritual kingdom. It is impossible for man to perceive or understand it because he has no power with which to perceive it. As a child in the matrix of its mother cannot understand the world outside so is the human conception on this earth. We can form no conception or idea of the heavenly Kingdom because we have no sense with which to perceive it.
"As it is not yet apparent while the child is in the matrix of its mother what its condition will be—whether or not it will have all the gifts of God, whether or not it will be perfect in all its members, whether it will be blind or deaf or dumb, but afterwards, when it enters the world it becomes clearly apparent if it be defective or not—so is it with the soul in its present state. Its perfections or its defects are not understood until it enters the heavenly Kingdom. Then they are clearly seen and then the soul understands whether or not it is lacking in the gifts of God.
"All the time, too, that the child is in the matrix of its mother it receives all its life and nourishment from (a source) outside of itself. If it were cut off from that life it would die. So it is with the soul here. If it is cut off from its spiritual food it dies.
"As a child in the matrix does not yet know the use of its members—what its eyes are for, its nose, ears or tongue—so also is it with the soul on earth. It cannot understand here the uses and powers of its spiritual gifts. But as soon as it enters the eternal Kingdom these will become apparent."—Abdul Baha: Prayers, instructions, etc., p. 46.
THE NEW BIRTH
"The sacred books of all nations speak of the possibility of the new birth of man. What does this mean?
"A child in the matrix of its mother is in utter darkness. When it is born into the world it comes into the light. While in the matrix it cannot understand the uses of its faculties; but when it comes into the phenomenal world then the uses of hearing, speech, sight, etc., are understood. So when we leave here and go into the Kingdom of the Unseen we will know the uses of the bounties of God given to us in this world. Here we are prepared, and given faculties which are for use in that world. The new birth is realized in this world when we become characterized with the characteristics of God, when His name and attributes become our name and attributes."—Abdul Baha: Notes taken at Acca about 1900.
THE RELATION OF SOUL, MIND, SPIRIT
"Spirit in the human world is the discoverer of the realities of existence. All the inventions, all the sciences, all the hidden mysteries are brought to light through the activity of this spirit on the plane of life. While living in the Orient it organizes affairs in the Occident; while living on the earth it discovers the heavenly constellations. These examples ought to show you that the spirit of life is omnipotent, especially when it establishes communication with God and becomes the recipient of the eternal light; then it transforms itself into a ray of the effulgence of the sun of reality."
"By the power of the Holy Spirit working through his soul man is able to perceive the divine reality of things. All great works of art and science are witness to this power of the Spirit.
"The same Spirit gives eternal life. Those, alone, who are baptized by the Divine Spirit will be enabled to bring all peoples into the bond of unity. It is by the power of the Spirit that the Eastern world of spiritual thought can intermingle with the Western realm of action, so that the world of matter may become divine."
"Bodily matters are not important. The physical suffering of Christ passed away, but his spirit was everlasting. These bodily sufferings come and pass away, but the spirit is eternal. The body is not important. The spirit is important. The shell is not so important, but the pearl inside the shell is of great importance. The glass or chimney is not so important, but the light itself is very important. There is no importance in outer words, but the importance is in the significances. This cup is of no importance, but the water herein is important. There is no importance in the house, but there is in the one who lives in it. Likewise, the physical body is not so important, but the spiritual body is of great importance.
"Human-kind have come to the world in innumerable numbers, and passed away; their physical bodies and that which belonged to them passed away with them. Their health and disease both passed away. Their rest and hardship both vanished. Their wealth and poverty ended. Their honor and misery terminated. But the reality of man is immortal. The spirit of man is everlasting. It is the spirit to which importance is to be attached. The difference (between spirit and body) is this, that one will enter the realm of enlightenment whereas the other will fall into the world of darkness."—From Notes of Mrs. I. D. Brittingham, Acca, October, 1909.
"Be it known that to know the reality or essence of the soul of man is impossible, for in order to know a thing one must comprehend it, and since a thing cannot comprehend itself to know oneself in substance or essence is impossible. . . . This much can be stated, that the reality of man is a pure and unknown essence constituting a depository emanating from the light of the Ancient Entity, God. This essence or soul of man because of its innate purity and its connection with the unseen Ancient Entity is old as regards time but new as regards individuality. This connection is similar to that of the rays to the sun—the effect to the primal cause. . . .
"Since the pure essence, whose indentity is unknown, possesses the virtues of the worlds of matter and of the Kingdom it has two sides: first, the material and physical; second, the mental and spiritual, which are attributes not found as qualities of matter. It is the same reality which is given different names, according to the different conditions wherein it is manifested. Because of its relation to matter and the phenomenal world when it governs the physical functions of the body it is called the human soul; when it manifests itself as the thinker, the comprehender, it is called the mind. And when it soars into the atmosphere of God and travels in the spiritual world it becomes designated as spirit.
AN AUTOBIOGRAPHICAL STORY
"There are two sides to man. One is divine, the other worldly; one is luminous, the other dark; one is angelic, the other diabolic. Man is like the animals in all sensuous conditions for all animal characteristics exist in him. Divine and satanic qualities are both contained in man—knowledge and ignorance, guidance and error, truth and falsehood, generosity and avarice, valor and timidity, inclination toward God and tendency toward satan, chastity and purity, corruption and wickedness, economy and avidity, good and evil are all contained in man.
"If the angelic side becomes more powerful and the Divine Power and Brightness surround man then the second birth takes place and eternal life is attained at this point."—From an address by Abdul Baha, published in The International Psychic Gazette, July, 1914.
Note: The foregoing quotations are taken from a compilation on Immortality by Mrs. Mary M. Rabb. Some of the very illuminating references given on soul, mind, spirit are as follows: Daily Lessons, pp. 8 and 36; Ten Days in the Light of Acca, p. 3 and 4; Prayers, Tablets, and Miscellany, p. 47-48; Table Talks with Abdul Baha, p. 6; Star of the West, Vol. 7, p. 189; Star of the West, Vol. 4, p. 37. We suggest also: Some Answered Questions, pp. 163, 243; Divine Philosophy, ch. III; Jenabe Fazel's Addresses in Seattle, Series I, p. 51.
TRAVELING in the Orient is fraught with many difficulties and inconveniences which you do not encounter in the West. We have no convenient methods of transportation. Some of the Eastern countries lack railroads. Consequently one must travel on camels, mules and other animals. One of the journeys which I undertook, in order to spread the fragrances of the rose garden of love and amity, was a trip to Najaf and Karbala, two of the most important religious centers in the Mohammedan world. The city of Najaf is near Bagdad in Mesopotamia. Though small, yet, as it is the chief community of the Sheites, it has extraordinary importance for the Mohammedan world. It is built in the middle of a sandy desert around which is nothing but wilderness—no trees, no foliage, no green or verdant pastures, nothing but wilderness. Far on the horizon one will find, coming down the side of a hill, a small stream which has branched off from the Euphrates. Najaf contains the shrine, with its gilded dome, of one of the first Imams of Islam. It holds also the religious seminary of the Islamic world all of whose students carry on their theological studies in that center. Therefore the heads and leaders of the Sheite school live in that small yet important center.
In 1909 a very detailed and wonderful Tablet was sent by Abdul Bahá to Persia. In this Tablet Abdul Bahá commands me to go to Arabia and convey the message of this Cause to the Divines of the Mohammedan world.
Upon receiving the Tablet and command I started on this eventful trip. that I entered I raised the call of the From Teheran to Najaf, in every city Kingdom. Meetings were held and the people were summoned to this Cause. On the way I stopped a few days in the
city of Kashan where there are many Bahais. They insisted that I stay with them longer, but, as I told them, Abdul Baha had commanded me to go immediately to the city of Najaf: so they were satisfied. I wrote a letter to the Spiritual Assembly in Teheran laying the matter before them. The Spiritual Assembly wrote back: "Inasmuch as you have received a direct command from Abdul Baha to go and fulfill this mission, it is best that you start as soon as possible."
Traveling in the Orient is slow and it was a long time before I reached my destination. As a result (of this delay) the news of the purport of my journey to Najaf reached the Ulamas long before my arrival. They had been telegraphed that—such a person is on his way to teach to you this important Cause.
The mind of a Westerner cannot comprehend the animosity displayed by the people of the Orient for this brilliant Cause. The leaders of the Islamic religion, from the time of the appearance of of the Báb in 1844, have gathered their forces together to eradicate the tree of this Cause. Therefore, before I arrived, they laid their plans so that as soon as I entered the city they might take me, throw me into prison, and do with me as they pleased. They even stationed a number of spies along the way in order that every stage of my journey might be reported to them. About a hundred miles out of Najaf, lo and behold, an unknown person appeared on the scene, expressing the warmest desire to accompany me and assist me on my way; later it was discovered that he was one of the spies.
After meeting many important persons and speaking in many cities and at many meetings I arrived in the city of Najaf. As I intended to remain there for some time in order to associate in friendly fashion with these leaders of religion I went about, for three days, hunting a house and other necessities for living. During these three days I met many of my former students, in the University of the Sheites, and they recognized me, and came to see me; and so the number of my friends day by day increased. I spoke with each one of them about the message of the Cause.
The third day, upon leaving my dwelling house I went to the large assembly hall of the thinkers and scholars. No sooner did I enter the hall than I saw how filled with anger were their faces. They looked at me as a wolf would look upon a sheep. A few of them told me that a large number of the Ulamas were anxious to meet me at my own home, therefore it would be better for me to meet them there, and that I should return home, for they were on their way. "We were not informed," they said "of the arrival of your honor, else we would have called upon you sooner. It was your duty to have informed us."
I reached the gate of my house I found these Ulamas, whose number continued to increase. I took them into my reception room and began to talk to them of the spiritual principles of the Cause. I was completely ignorant. of their plans to persecute me, nay, they had deeper plans—plans to attack the Cause. It was at the time when the governments of Persia and Turkey after much struggling had obtained their freedom, and had established constitutional forms of government. One of the fundamental tenets of a constitution is religious freedom. The Turkish government had nominally granted this; consequently the Ulamas could not persecute me in the name of religion. The Sheite and the Sunnite Universities convened meetings and invented certain plans by which they might persecute me, not in the name of religion but in the name of politics. We were entirely misinformed as to their activities.
When I finished my talk with these men one of them rose, saying: "We have come, on behalf of the Ulamas, to investigate, and to find out what you have." Then they began searching my few possessions.
I said: "I have not many things; but here they are. Come and look at them."
We had nothing whatever save Bahai books and literature. They seized a number of Bahai books written by Baha'Ullah, also other spiritual literature belonging to this Cause, with many Tablets and letters; with these they left the house and went to their leaders. Thinking that we might perhaps escape they left a number of their men to act as guards about the house.
Half an hour later a large crowd came rushing to the house; with them was a representative of the government of Persia, the Consul. It was an unruly mob and in their faces one could see the signs of hatred and animosity, while from their lips there issued all manner of unseemly words. The Persian representative did not let them go beyond the world of words; as soon as they began to attack me and do me harm he interfered. So they took me and all my baggage and carried me to the house of the Persian representative. The rest of our property was pillaged by these people, and from the house of the Persian representative I was taken to prison and fetters were put upon my feet. In that narrow and gloomy cell I began to commune with and pray to the Glory of Glories. I had for companion another Bahai. I was not alone. We said, Abdul Baha has ordered us to come here and teach the Ulamas of the Islamic world, but now that we have been thrown into prison and are in all this difficulty how can we accomplish our purpose? We did not take into account the fact that this very imprisonment would bring the name of the Cause to the attention of thousands and thousands of people. This had occurred by morning for, lo, but a few hours had passed before we beheld a seething mob attacking the prison. They rushed into our cell, unlocked the fetters from my feet and carried me, almost on their shoulders, to the great hall of the leaders of Islam.
Upon entering this hall I saw that the elite of the Islamic theological world were present. Abdul Bahá had mentioned the names of some of them, and they and all the rest were seated around this hall. The Tablets and books which had been seized in the morning were distributed among this large group of theologians and every one of them, it seemed to me, had a few sheets in his hands.
A volley of questions was now fired at me; and a volley of answers was returned. You probably all know that His Holiness Baha'Ullah lived for twelve years in Bagdad. The city of Najaf is very near to Bagdad and the people of that province are familiar with the grandeur and majesty of Baha'Ullah whose wisdom no one can deny. That fact which seems as anathema to the theologians and clergy of the Mohammedan world is that Baha'Ullah has changed the laws of Islam. First, the Mohammedan clergy believe in the uncleanness of all religions and nations other than their own. Baha'Ullah addresses all humanity, saying: "Ye are all the leaves of one tree and the fruits of one branch." In my answer to them I made it quite clear that the universality of the religion of God was not something very unusual; they would find the same principle in their own Koran—and I began quoting verses from their own bible. The session lasted four hours. When they became weary they sent me back to my cell, placed the irons about my feet, and everything became quiet.
They arranged a still larger meeting for the next day and when they were all ready with their questions they came for me again, to take off the fetters and present me to their august body. For seven days these wondrous meetings continued and every day an inquiring, interested and curious crowd assembled and listened to the proofs concerning the message of the Kingdom. Many of them accepted the Cause. Others derided and repudiated it. During those seven days the only time that my feet were free to move about was when we had these meetings.
Among the Mohammedans there are many extraordinary tales about the Bahais one of which is that they are so powerful that when in jail even they
grow wings with which whenever they choose they fly out of the jail and enjoy the fresh and bracing outside air. As a matter of fact, the Bahais, often imprisoned, would through their wonderful lives convert their jailer, and he would give them liberty to leave the jail whenever they wished.
This time the jailer did not listen to the call of the Kingdom and every day increased the size of the fetters fearing that I might fly out of the prison. The seventh day I saw through an opening a number of people cutting wood in the court. They were talking about me, but I could not understand all they said. When they came to the jail and took me out I realized that they had decided to put wooden stocks upon my hands and send me out of the town. They had cut out two stocks making a hole for the two hands preparatory to putting my hands into the stocks and carrying me away. The mayor of the city declared a holiday so that everyone could come out and see us in our gala array—and we were made very happy by this for we heard from the lips of the people the words and teachings of Baha'Ullah which they had memorized during the last few days while passing the literature from hand to hand.
They exiled us from Najaf to Bagdad, the Turkish guards accompanying us. Between Najaf and Bagdad there is a city called Karbala. When we arrived there the guards, in order to rest and refresh themselves, put me in prison. In the prison I found a number of important Arabian prisoners, and as their hearts were kind and tender I began to speak with them. Immediately they accepted the Cause. They were so affected by what had occurred during the past few days that upon hearing the story they commenced to weep. In prison I wrote a letter to the Governor of Karbala, urging him to grant me permission to see him. This Governor was a very liberal minded man and when we had the opportunity to talk with him about the Cause he felt the spirit and was transformed. He told me that although he was powerless to do anything for me in Karbala he would endeavor to obtain my freedom in Bagdad. He told me that although the Mohammedan clergy could not persecute him on account of religion yet they had charged him with certain political schemes, saying that he upheld Sultan Abdul Hamid, the former despotic ruler of Turkey.
It took us four days to cover the distance from Karbala to Bagdad and during that time I rode upon a donkey with my hands in the stocks. It was summertime and the heat was wellnigh unbearable. The donkey became so tired that often he would walk no longer, then, becoming unruly, he would throw me off. My hands were fettered and I knew not how to manage. The unfriendly muleteer whenever I fell from the donkey would come and kick me, saying: "O, you ignorant man, why do you not get up and ride your donkey?" As a matter of fact this happened sixteen or seventeen times—that I fell from the donkey and they had to come and put me again upon its back. The confirmation and assistance of the Center of the Covenant were so great that whenever we reached a town and rested for a day or night we were strengthened to teach one or two souls. For three days I was in Bagdad. In that jail I was permitted to reach many souls. Later on, the enemies planned to take us from there to Persia where there were many wild tribes, ready to attack and kill us on the instant. The Ulamas of Najaf had already written to the chiefs of these tribes that inasmuch as they were unable to kill "this man" under the law upon his arrival at the frontier of Persia they must at once attack and kill him. But they were utterly ignorant of the power of the Covenant. The Consul who was commissioned to take me to the frontier of Persia had the love of this Cause in his heart, and the Turkish governor did not fetter my hands at the time of my departure from the city. No one knew how or why this was forgotten
for it is a very important custom practiced upon all prisoners.
When we reached the frontier the guards turned us over to the Persian authorities who, with their men, instead of delivering us into the hands of the wild tribes, treated us with such loving kindness that we were amazed. As we continued our journey many lawless tribes and fanatical individuals lay in wait all along the way, ready to kill us—but they could not because these men were with us. Suddenly we came upon a large body of well armed Kurds. They came up to the carriage driver and asked: "Do you know of two Bahais who were captured in Karbala and Najaf and are being brought back to Persia?"
The carriage driver, who had now become attached to me and to my companion, answered: "No, I have not heard of them. Why do you want to know about these two men?"
"We want to capture them and, according to the message from the authorities, do away with them," replied the Kurds.
They had even gone so far as to publish circulars which they spread throughout the city.
Through all these difficulties God protected us, until we reached the city of Teheran. The government authorities in that city in order to quell the uprising decided that the best way to manage the affair would be to keep the two men in custody for some time, until the excitement had vanished.
I remained in Teheran for a month associating with no one; then I started on my journey to the Holy Land to visit Abdul Baha. When I reached the presence of the Master he related all the details of this journey of mine, so that I marvelled, for it was as though he had been there and witnessed every detail of those things which had happened on this journey. The plans, the strategy, the scheming of those Ulamas and the events which took place Abdul Bahá described. He said: "My purpose in sending you to that Ulamic center was to spread the Cause and scatter the literature of the teachings and the books of this Movement. The result is now achieved and a great number of men and women are informed of this Movement."
Later on a number of these Ulamas who had become Bahais came to visit Abdul Baha, and now they are engaged in that very city in spreading the message.
These people thought that they were able to extinguish the lamp of God, but God, through His own invisible and mighty power scattered the rays of the sun of reality to the four corners of the earth.
This is but one of the incidents of my travels.
--PATTERN--
To the Editors and Manager of the STAR OF THE WEST:
| Mr. Albert Vail | Dr. Zia M. Bagdadi |
| Miss Edna True | Mirza Ahmad Sohrab |
| Care of the members of the National Spiritual Assembly. | |
Dear Co-workers in the Holy Vineyard:
I have read with deep interest the recent numbers of the STAR OF THE WEST, and note with intense delight and gratitude the rapid advance it has made toward the fulfillment of that noble aim which the Master has clearly set before it. I have had its contents carefully translated and circulated among the resident friends in the Holy Land and the surrounding regions, and they, one and all, feel gratified and hopeful of the pre-eminent role it is destined to play in future.
I have requested every Spiritual Assembly throughout Persia, Turkestan, Caucasus, India, Egypt, Iraq, Turkey, Syria and Palestine to contribute periodically carefully written articles to your Magazine, and submit regularly for publication a special report on their spiritual activities and the progress of the Cause in their own province. I trust that thereby you may be enabled to revive and enrich the Persian Section, and add considerably to the size and importance of the STAR as a whole.
True, the rays it now sheds are as yet faint and insignificant, yet our hopes and reliance are in the Master's Words, that by your ceaseless efforts, reinforced in time by the assistance of friends and Assemblies the world over, this STAR OF THE WEST shall grow to become so powerful a propounder of the Holy Writ of God and may so mirror forth the beauty of the Abha Revelation as to become itself the Day-Star of the world.
Broad in its outlook, forceful in its appeal, universal and comprehensive in the range of its articles, wise and tactful in its selection of materials for publication, at once elevated and simple in its style, correct and reliable in the translations it publishes, the interpretations it makes, the information it gives—in a word, illuminating and convincing in all its aspects—such is the standard of excellence which every reader of the STAR and every contributor to its columns wishes it to attain.
May it achieve its glorious purpose!
Your brother and co-worker,
(Signed) SHOGHI.
Haifa, Palestine,
February 3rd, 1923.
in Persia, revealed some twenty-five years ago, and during the darkest days of his incarceration in the prison-city of Akka." Selected and translated by Shoghi Effendi and sent by him to the National Spiritual
Assembly of America, March, 1923.O TRUE servant of God!
The cycle in which thou hast been called to life is truly the cycle of the Ancient Beauty, and the age, the age of the Most Great Name. Hallowed and sanctified be the Lord that hath graciously favoured these poor servants of His to gaze upon such wondrous Light! Ours then to render Him thanks, in the day-time and in the night season, for His manifold blessings; to be self-sacrificing in the path of Baha'u'llah (may my life be offered up as a sacrifice at His threshold!); to strive for the spread of His Word; to endeavor to manifest His Signs, raise His Edifice, set forth His Proof, recount His Praise, and be lowly and humble, suppliant and submissive before Him; haply His Grace may aid us to prove our gratitude for His bestowals. Wherefore, unloose thy tongue to deliver the Divine Message and diffuse His fragrance.
(Signed) Abdu'l-Baha Abbas.
O sincere servant of the True One!
I hear thou art grieved and distressed at the happenings of the world and the vicissitudes of fortune. Wherefore this fear and sorrow? The true lovers of the Abha Beauty, and they that have quaffed the Cup of the Covenant fear no calamity, nor feel depressed in the hour of trial. They regard the fire of adversity as their garden of delight, and the depth of the sea, the expanse of heaven.
Thou who art 'neath the shelter of God, and under the shadow of the Tree of His Covenant, why sorrow and repine? Rest thou assured and feel confident. Observe the written commandments of thy Lord with joy and peace, with earnestness and sincerity; and be thou the well-wisher of thy country and thy government. His grace shall assist thee at all times, His blessings shall be bestowed upon thee, and thy heart's desire shall be realized.
By the Ancient Beauty! (may my life be a sacrifice for His loved ones!) Were the friends to realize what a glorious sovereignty the Lord hath destined for them in His Kingdom, surely they would be filled with ecstasy, would behold themselves crowned with immortal glory and carried way with transports of delight. Ere long it shall be made manifest how brilliantly the Light of His bountiful Care and Mercy hath shone upon His loved ones, and what a turbulent ocean hath been stirred in their hearts. Then will they clamor and exclaim: Happy are we; let all the world rejoice!
(Signed) Abdu'l-Baha Abbas.
O friend!
. . . .A celestial fire hath been kindled in the very heart of mankind, and burns brightly in the Sacred Tree. Ere long its glowing flame shall set ablaze the souls of men and its light illumine the regions of the world.
The signs of God have appeared, the mysteries of the Kingdom are revealed, and the secret of all that hath been recorded in the Holy Writ been made manifest. Wherefore doubt and hesitate?....
Now that that Ravisher of hearts has spurred on His charger into the arena of Truth, and all that hath been hidden is revealed, why be still and silent, heedless and forgetful? The Divine Candle hath thrown its beams upon the world, whilst the heedless, veiled and afflicted, languish, moth-like, in their darkness of
error. Now is the hour to be stirred even as the surging billows of the sea, and seek to attain the heights of the stars . . . . for time is fleeting, and the Divine Messenger will tarry no longer. Let us make haste, and let our lamps be burning.
(Signed) Abdu'l-Baha Abbas.
O ye the valiant servants and handmaids of the All-Glorious!
Ages, cycles, nay thousands of generations must pass before the Sun of Truth may mount its zenith and shine again in its full splendour. Now that, praise be to God, ye have been called to life and gathered together in this Age, the Age of the Desired One, the ever-praised Beauty, the Day-Star of the Kingdom, the Most Great Luminary of the Realm on High, (may my life be up as a sacrifice unto His servants!) how thankful ye must be! How faithfully and fervently should we praise and glorify His Name, inasmuch as He hath graciously aided us to receive this, His most great Blessing! Ten thousand lives he offered for this glory and triumph; ten thousand souls be a sacrifice for such infinite care and this great victory! The holy ones of old, whenever they imagined the wondrous vision of the Age of Baha'u'llah they felt as thunder-struck, and yearned for but a fleeting moment of that glorious Hour. Praised be the Lord, we have attained thereunto and been immersed in His Ocean of Glory!
(Signed) Abdu'l-Baha Abbas
O servant of Baha!
Be self-sacrificing in the Path of God, and wing thy flight unto the heavens of the Love of the Abha Beauty. . .Shouldst thou deem this difficult, remember that thine motive and guiding power is naught but the Divine Magnet. By its aid thou shalt be enabled to traverse, swiftly and easily, the immensity of Space, and enter the realm of Eternity.
Glory be upon the people of Baha!
(Signed) Abdu'l-Baha Abbas.
O thou endued with the Spirit of Life!
The Call of God hath proved the very life of the universe, and the animating spirit of mankind. Behold! how it hath vivified the heart of man, and stirred the conscience of the world! Ere long its signs shall be made manifest, and the fast asleep shall be awakened.
The Glory of God rest upon thee!
(Signed) Abdu'l-Baha Abbas.
O thou enamoured of the beauty of Truth!
Mortal Charm shall fade away, roses shall give way to thorns, and beauty and youth shall live their day and be no more. But that which eternally endureth is the Beauty of the True One, for its splendour perisheth not and its glory lasteth forever; its charm is all-powerful and its attraction infinite. Well is it then with that countenance that reflects the splendour of the Light of the Beloved One! The Lord be praised, thou hast been illumined with this Light, hast acquired the Pearl of true Knowledge, and hast spoken the Word of Truth.
(Signed) Abdu'l-Baha Abbas.
O servant of the One True God!
The Lord be praised, the loved ones of God are found in every land, and are, one and all, 'neath the shadow of the Tree of Life and under the protection of His good providence. His care and loving kindness surge even as the eternal billows of the sea, and His blessings are continually showered from His eternal Kingdom.
Ours should be the prayer that His blessings may be vouchsafed in still greater abundance, and ours to hold fast to such means as shall insure a fuller outpouring of His Grace and a greater measure of His Divine Assistance.
One of the greatest of these means is the spirit of true fellowship and loving communion amongst the friends. Remember the saying: "Of all pilgrimages the greatest is to relieve the sorrow-laden heart."
Convey to. . . .and to all the loved ones of the Lord my Abha greeting.
Upon you all rest the glory of Baha.
(Signed) Abdu'l-Baha Abbas.
Glory be to thee, O, my Lord, God Omnipotent!
Behold my hand placed 'neath the sword of Thy holy Will, and my neck that awaiteth to be a captive of the chains of Thy Good-Pleasure. Here is my heart that yearneth to become a target to the darts of Thy Decree, my feet that long to be bound in the fetters of Thy Might and Power, mine eye that watcheth to behold the wonders of Thy Grace and Mercy.
For whatsoever proceedeth from Thee is verily the desire of them that long for Thy Presence, and the aim and purpose of Thy favoured ones. By Thy Glory, O beloved One! to lay down my life for the Manifestation of Thy Self and to offer up my spirit for the Daysprings of Thy wondrous Beauty is indeed to sacrifice my spirit to Thy Spirit, my self to Thy Self, my beauty to Thy Beauty and offer up my all in the path of Thy Saints and Thy Holy ones. And though the body be distressed at Thy Calamity and the fulfillment of Thy Decree, yet the soul rejoiceth to drink from the stream of Thy Beauty, and attain the shores of everlasting life.
Can the lover turn away from the face of his beloved, and the seeker flee from the presence of his heart's desire? Nay, this can never be! Verily our faith is in Thee, and our trust in Thy Mercy.
The Spirit of God rest upon his devoted servants.
Prayer revealed by Baha'u'llah
FROM Persia, that ancient home of spiritual light and of immortal poets and sages, the glorious light of the New Day is now shining in splendor. As Plato and Socrates turned of old for inspiration and instruction to Zoroaster, the Wise, so today the seeker of truth finds the food, spiritual and universal, for which he is hungering, in the teachings and life of Baha'Ullah and Abdul Baha.
That we of the may more fully understand these teachings Shoghi Effendi has recently sent to us two great teachers of Persia—Jenabi Avareh, who is now in England, and Jenabi Fazel, who landed February the twentieth in New York.
Regarding the lectures of Jenabi Avareh in London we have received a letter from Mirza Ziaoullah Asgarzade, formerly of Eshkabad, Russia. Mirza Ziaoullah Asgarzade, now living in London, was married last summer to an English girl, Miss Winifred Pegrim. Their marriage was one of those beautiful Bahai weddings where members of many religions and nations gather to celebrate the union of the East and the West through the mighty power of the teachings of Baha'Ullah.
To the Editor of the "Star of the West":
We have much good news here in London. The chief event of life is the presence of Jenabi Avareh, the Persian teacher who was sent here by Beloved Shoghi Effendi. Jenabi Avareh speaks three or four times a week at our meetings in Lindsley Hall, at Mrs. George's, Miss Rosenberg's, Miss Herrick's, and Mrs. Gamble's, and is also giving a series of four lectures, one a week, at Lindsley Hall, upon the history of Kuratul-Ayn. The Spiritual Assembly of London has appointed two or three persons to take down his lectures and, I believe, Mrs. Coles is going to send them to you for publication in your magazine. His lectures are a great success, as well as his talks at the meetings, and we all expect excellent results from them. Dr.
Lotfullah translates for Jenabi Avareh as he does not speak English. Everywhere it is announced that if anyone wants to receive explanations of the Bahai religion, or religious questions, Jenabi Avareh is always most willing to give these explanations at my home where he is living during his stay here. And often people come to see him and talk to him. On Sunday, February the eleventh, we shall have a large meeting at Miss Herrick's.
If we have any more news in the near future I shall be pleased to write you. I should be much obliged if you found it possible to publish my letter in your magazine, and thus permit me through the medium of the STAR OF THE WEST to share our London news with the rest of the friends.
With Bahai love to you and all Bahai friends, I remain,
Yours sincerely in the Cause,
(Signed) Z. Asgarzade.
OF JENABI Avareh in England Mrs. Claudia S. Coles writes: "He is tall and slender, with a great dignity, and fineness of courtesy, and the utter abnegation of self makes one realize the spiritual happiness within his heart. He seems radiant acquiescence, and his patience and gentleness and knowledge, his faith and assurance teach us lessons far beyond his spoken words; the words seem but the wires along which a new consciousness of spirit flashes to all, and his love of the Cause grips the heart and makes one realize the state of the Martyrs who broke the Dawn. The polish of his eloquence is but the grace of his devotion; in himself have the words taken effect. His benignity is an unconscious radiation from a complete absorption in the giving of the spirit of Abdul Baha, and he seems to have attained to that state of being a 'clear reed through which the spirit speaks.' When he enters a room the room grows restful, and all listen in happiness."
IN a recent letter to the Bahai friends in Great Britain Shoghi Effendi writes: "The thought, so often comforting and sustaining, that in the counsels of my British co-workers in that land I shall find spontaneous and undiminished support, as well as wise and experienced assistance, is surely one of those forces which will hearten me in the midst of my future labors for the Cause.
That in every one of you our departed Master reposed his future and truest hopes for an able and convincing presentation of the Cause to the outside world is abundantly revealed in His spoken and written words to you, as well as in His general references to the spirit of sincerity, of tenacity and devotion that animates His friends in that land.
The fierce tests that have raged over that island in the past; the calm and determination with which they have been so bravely faced and surmounted; the seeds of loving fellowship that the beloved in person have more than once scattered in its soil; the rise, as its result, of a few but indeed capable, reliable, devoted and experienced followers and admirers of the Cause; the splendid and in many instances unique opportunities that are yours—these indeed are cherished thoughts for a land that illumines its past and should cheer its future.
I need hardly tell you how grateful and gratified I felt when I heard the news of the actual formation of a National Council whose main object is to guide, co-ordinate and harmonize the various activities of the friends and when I learned of its satisfactory composition, its harmonious procedure and the splendid work it is achieving.
My earnest prayer is that the blessing of the Almighty may rest upon all its deliberations, that it may be divinely guided, inspired in its work, may smoothly, speedily and definitely (remove) all differences that may arise, may promote the all-important work of Teaching, may widen the sphere of its correspondence and exchange of views
--PHOTO--
A GROUP OF THE ENGLISH FRIENDS AT A UNITY MEETING AT MISS HERRICK'S IN CLAPHAM. IN THE CENTER OF THE GROUP, JUST BEHIND THE CHILDREN, IS JENABI AVAREH
with the distant parts of the Bahai world, may secure, through its publications, a dignified and proper presentation of the Cause to the enlightened public, and may in every other respect prove itself capable of distinct and worthy achievements.
With abiding affection and renewed vigor I shall now await the joyful tidings of the progress of the Cause and the extension of your activities and will spare no effort in sharing with the faithful, here and in other lands, the welcome news of the progressive march of the Cause, and the unceasing labors of our British friends for the Cause of Baha'u'llah.
Your brother,
(Signed) Shoghi.
Haifa, Palestine,
December 16, 1922.
FROM ESHKABAD, RUSSIA
SOME thirty-five years ago Baha'Ullah wrote to Persia from his prison home in Palestine suggesting that some of the Bahai friends go to live in Eshkabad, Russia, just over the Persian border. Therefore a little company of Persians migrated to Eshkabad, then but a village. Since that time the Bahai colony has grown and expanded and has built, with a wonderful spirit of sacrifice, their beautiful Temple of Unity, the Mashreq'Ul Azkar, with its garden, its schools, its home for orphans, its hospice for travelers—a visible manifestation of the new day of universal love and brotherhood.
From letters of Agha Mirza Husein Alioff of Eshkabad, to Mirza Asgarzade of London we take the following interesting news:
"If I rightly remember you were present at the time when the Official Conference was held and Agha Seyid Mehdi and Agha Muhammed Sabst refuted the arguments against religion, proving the existence of God. Over two thousand persons were present. The fame of the Bahai Movement was spread among the Jews, Christians and Moslems.
"The next Conference was held, through the suggestion of the Government, in the Hall, at the Mashreq'Ul Azkar, and there were more than a thousand chairs and benches all of which were occupied, and many people were standing. The meeting was wonderful, and Agha Seyid Mahdi Gulpayagani, through the interpretation of Dr. Abbas, opened the meeting and answered fourteen points which were raised against religion. Those opposing each talked for about half and hour. Two of them are very learned, and well known for their knowledge; they were eloquent and fluent. At the end Dr. Abbas answered part of their questions, and then Agha Seyid Mehdi cleared all their doubts. The Bahais must indeed be thankful to the Government for having so much helped the freedom of belief and religion.
"The Friday night meetings, organized through the efforts of Agha Zizullah Asgar Zadeh, have grown in importance. On winter nights there was an audience of between seventy and eighty persons, but after the month of January the number of people attending the meetings grew to more than three hundred. The attendance was regular and prompt. The audience listened attentively to the words of Agha Seyid Mehdi and at times presented various questions, and received satisfactory answers. Lately, finding every question answered the people have become bashful and do not ask questions; therefore it has been arranged that friends well versed in the teachings ask questions—and indirectly the newcomers find out the Bahai truths.
"During the Rizwan Feast a notice was sent out that lectures would be given upon the Movement and the conformity of its principles with present conditions of society. One of these lectures was given by Agha Seyid Mehdi who spoke upon the good tree beareth good fruit, and, the mustard seed which is so small and yet produceth great things. The lecture was very impressive. Many Moslems are attending the meetings, and
equal interest is shown by the Russians and Armenians, young and old. Wherever you may go you will find that the topic of the day is the Cause of God.
"As to various expenses in Eshkabad: the friends in Eshkabad, may God help them, are always ready to contribute all that they can. In spite of the exhorbitant prices tea is being served in all the meetings. A founte of sugar costs two and a half million rubles.
"A special meeting has been arranged on Tuesdays for the benefit of the Moslems. The Turkish and Persian languages are spoken in these meetings. There is a meeting twice a week for the benefit of Moslem beginners. Another meeting is held, for the Tartars. There are a number of firm believers among the Tartars. They are very learned, and fluent speakers.
"The different institutions—for the reading rooms, for the poor, the schools, the Mashreq'Ul Azkar, for taking care of the sick, for the safeguard of the invalid, the Committee of Service, the Young Men's Union, the Teaching Committees, etc., are all in full swing. The Bahai Theater is functioning most of the nights.
"All the Bahais are ready to serve the Cause and are waiting for the instructions of the Distinguished Branch, Shoghi Effendi."
A WORD FROM HAIFA
About the "Star of the West"
BECAUSE of the explicit orders of Shoghi Effendi that all subscribe to the STAR OF THE WEST, to the Bahai Magazines which are spreaders of the banners and scatterers of the pearls of love and unity among the people of Baha, nay all the people, the Spiritual Assembly of Haifa have arisen to follow out this good order and have wished to surpass the other Assemblies. Therefore all the members have become subscribers and notwithstanding financial difficulties, in the utmost joy and fragrance and because subscribing everywhere must be through the Spiritual Assembly of that city we want all the issues sent to the Spiritual Assembly of Haifa. After they arrive they will be distributed to those in the book."—From a letter to the Spiritual Assembly of Chicago from the Spiritual Assembly of Haifa, written by its Secretary, Mirza Nur-el-DinZain.
In a letter to the National Spiritual Assembly of America, dated January, 1923, Shoghi Effendi writes, concerning the STAR OF THE WEST:
"May I also mention in passing the fact that since my return to the Holy Land I have directed and emphatically urged in my letters the friends in Persia, Turkestan, Caucasus, Great Britain, India, Egypt, and Syria to subscribe through their respective Assemblies to the STAR OF THE WEST, report regularly to that paper and through their own assemblies the news of their activity and contribute every now and then carefully written articles approved and sanctioned by the same Assemblies."
The Annual Convention of the Bahai Assemblies of America will be held at the Auditorium Hotel, Chicago, April 28–May 2. The Feast of Rizwan, the opening banquet, will come April 28th, at 6 p. m. The Congress sessions will be April 29–May 2: the Convention sessions April 30–May 2.
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THE FIRST BAHAI FEAST IN NEW ZEALAND
MR. AND Mrs. Dunn of San Francisco, California, have for more than a year been traveling from city to city in Australia, heralding the Bahai Glad Tidings in that broad land. A few months ago they went to New Zealand, where they found Miss Margaret Stevenson, who became a believer in the Bahai Message some nine years ago. For these past nine years Miss Stevenson has been quietly telling the message to her friends and, as she writes, had "hoped and hoped that some real Bahai might come to New Zealand." The second day after their arrival Mrs. Blundell, who was greatly interested in the Teachings, called a gathering at her home where a number of people had the opportunity to meet Mr. and Mrs. Dunn.
Soon Mr. Dunn was asked to speak to the Higher Thought Center. He said that to speak to those thoughtful people of the heavenly Teachings was like striking a match; they flamed up at once. At this first meeting almost everyone came forward and asked for literature; and soon after many came to Mr. and Mrs. Dunn for more detailed knowledge. After this Mr. Dunn spoke many times before the Higher Thought Center. Then a class was formed to study more deeply the Bahai Teachings.
The night preceding Mr. Dunn's departure the first Bahai feast ever held in New Zealand was given at the home of Miss Stevenson. The day before, Mr. and Mrs. Dunn had received a cablegram from Shoghi Effendi which said: "Friends in Holy Land waiting lovingly for news of friends in Australia." So at this first feast in New Zealand those present sent to Shoghi Effendi a cablegram with the good news that the Cause had been started in that far-away land. They also sent to Mrs. Corinne True a contribution to help to build the great Bahai Temple in Chicago.
Sept. 26, 1922.
Baheyyeh Khanoum,
c/o Abdul Bahá Family,
Haifa, Syria.
Kindly convey invitation National Assembly to Jenabi Fazel visit America with his family with all expenses assured.
(Signed) Mills, Lunt, Randall.
Sent Sept. 30.
THE beloved of the Lord and the handmaids of the Merciful throughout the United States and Canada.
Beloved Brethren and Sisters in 'Abdu'l-Bahá:
Our dear friend, Jináb-i-Fádil-i Mazindaráni, accompanied by his family, has gladly and gratefully responded to the kind invitation of the American friends to visit them once more and extend his helping hand to the many friends who are so faithfully labouring throughout that continent for the Cause of Bahá'u'lláh.
Deeply apprecitative of the sentiments of warm and abiding affection which his co-workers of that land have abundantly shown him in the past, fired with the zeal of service which the passing of our Beloved has kindled in every heart and hopeful of the immediate future of the Cause in those regions, he is proceeding to America with the sole purpose of promoting far and wide and with greater efficiency and vigour the all-important work of Teaching.
As to the extent of his sojourn, the details of his travel, his plans for visiting the various spiritual centers and all other matters relating to his visit, I have left them all to his own discretion, that he may, after consultation with the various Spiritual Assemblies do as he deems best and most serviceable to the interests of the Cause in that land.
That all the friends may realize more fully the urgent and supreme necessity of Teaching the Cause in these days, that they may arise to inaugurate a more strenuous, systematized and extensive campaign of service—these are the high aims he has set before himself and which he intends, with the unfailing help and wholehearted support of every believer in America, to achieve in the immediate future.
May his second visit to your shores mark, in its character and results, a new and memorable era in the history of the Cause in that great country!
Your brother and co-worker,
Haifa, Palestine,
January 16th, 1923.
(Signed) SHOGHI.
On February twentieth, Jenabi Fazel with his wife and son arrived in New York City. At the request of the STAR OF THE WEST, Mr. Horace Holley, Secretary of the Spiritual Assembly of New York City, and Miss ]uliet Thompson have sent us deeply interesting accounts of some of the meetings which the distinguished visitor addressed in New York.
WHAT JENABI FAZEL BRINGS TO AMERICA
By HORACE HOLLEY
IN a talk given to the Bahais of the New York Metropolitan District at St. Mark's Hall, Friday evening, February 23, Jenabi Fazel said that he had come to assist the American friends to cooperate with Shoghi Effendi in carrying out the plan drawn up by Abdul Baha in his last Tablets and Testament. It is Jenabi Fazel's hope to visit every Bahai Assembly and in fact every large city of the country during this trip. He stated that the Houses of Justice will be built on the foundations of the present Spiritual Assemblies, and as the Houses of Justice are to be strong, therefore the foundations must be deeply laid and made perfectly firm.
He also said that it is Shoghi Effendi's wish for all the believers, as far as possible, to subscribe to all three Bahai publications—the STAR OF THE WEST (Bahai Magazine); the SUN OF THE EAST (Eshkabad, Russia), and BAHAI NEWS, India. On this he laid much weight.
In all his talks to the Assembly and gatherings of the friends, Jenabi Fazel emphasizes very strongly also the power of self-sacrifice and martyrdom in the progress of the Cause since the first.
MIRRORS OF THE MASTER
Addresses of Jenabi Fazel and a special interview.
By JULIET THOMPSON
New York City
March 6, 1923
THE power of God's confirmation, in its fullness, is very mysterious. Abdul Baha said once to us in Akka: "The magnetism for the Word of God is sincerity of intention, and until you are entirely emptied of yourselves you will never be sincere enough." Jenabi Fazel is one entirely emptied of himself and filled with the love of God, and therefore whose words have a penetrative power, because the "trace of the Word of God" is in them. When he speaks the word "forgiveness" the attribute of forgiveness grows in your heart; when he speaks the word "faith" you step into the world of faith; his own holiness and wisdom illumine the word love." By his positive representation of the attributes of the Kingdom, of the greatness of the life of the Kingdom, we see clearly where we have fallen short, where we have been childishly unseeing, where the self has gotten in the way of the larger handling of things. We see how easy it is for love—love and faith—to conquer all—to solve simply every complicated problem. I went to him yesterday to ask him for news for the STAR OF THE WEST—news of Shoghi Effendi and Haifa—he said:
"His Holiness Shoghi Effendi has commanded all over the world that wherever there were nine Bahais there should be a spiritual assembly and that the members of every House of Spirituality should be elected on the condition that they possess all the attributes mentioned by Baha'Ullah. These Houses of Spirituality must be in direct communication with one another, must benefit by one another—in other words, must cooperate with and assist one another. They must be like the active power and the active members of the same body. All are joined to the Heart which is in Haifa.
"One of the teachings of His Holiness Baha'Ullah is the Law of Consultation. The people of Baha, in order to promulgate the Cause should help and aid one another in all their affairs.
"His Holiness Baha'Ullah in his epistles and books, states that 'the tent of the order of the world is upheld by two pillars—reward and punishment,' and the Heaven of the Command of God is illumined by two stars—benevolence and consultation.
"In the epistles and tablets of Baha'Ullah and Abdul Bahá the foundation of consultation is laid down—that all the
individual Bahais may be joined and connected together like members of the same body, so that no event could separate them, or cause dissension among them.
"His Holiness Abdul Baha, in reference to consultation, states: 'The electricity of reality is produced by the friction of two opposite ideas'. When people consult together the friction of reality always is produced. Therefore the Bahais, by the blending of thoughts, consultation and cooperation, should rise for the propagation of the Cause and diffuse its fragrances to the hearts and minds of the people.
"Of the great construction of the Cause planned by His Holiness Abdul Baha, Shoghi Effendi is laying the foundation. And that construction is the building of consultation, union and cooperation among the Bahais so that the Bahais of the East and West may become like unto members of the same body, uniting their powers. Unitedly should they arise for the promulgation of the Cause, so that the banner of the oneness of mankind may be unfurled from the horizon of the world, that the children of the world may manifestly see this standard, and gather under its shadow."
Jenabi Fazel said further:
"I am greatly pleased with the immense activities of the Bahais in this city. They are engaged incessantly and untiringly in the promulgation of this great Cause. From every corner of New York City the call of the Kingdom is raised. Day and night those who have dedicated their lives are engaged in unfurling the banner of the Oneness of Mankind."
JENABI FAZEL'S first appearance in New York was at St. Mark's in the Bouwerie, where friends from Boston and Canada joined the New York friends in welcoming him.
The following night he honored my house by meeting a group of the teachers here, answering their questions. He spoke of His Holiness Shoghi Effendi in a way that enkindled in every heart a longing to make the pilgrimage to the Sacred Spot, where, as Jenabi Fazel made it so clear, the Divine Center of the Covenant, from his Abha Kingdom, is reflecting himself in the mirror of Shoghi Effendi. Shoghi Effendi, Jenabi Fazel told us, is the perfect mirror of Abdul Baha. In him we see again our beloved Master. In face, in gesture, even in quality of mind, Shoghi Effendi gives back amazingly the reflection, the likeness, of Abdul Baha.
Friday evening he addressed Mr. Bert Randall's group at St. Mark's, where he explained the Hidden Word "Unreal friends love one another for their personal interests, but the Real Friend loveth and hath loved you for the sake of yourselves," and where he also gave a talk the substance of which he repeated to me for the STAR OF THE WEST. Its subject was "The Salvation of Man From Egotism."
"Self and ego," he said, "were like a cage, a prison. A man may be outwardly prosperous, but if he does not save himself from egotism, he is degraded and debased; while outside of the prison of self he is free, though (bodily) he might be in the greatest prison. Salvation from self is only possible through the Manifestations of God, through love for Him, faith in Him, service in His path. The lives of the followers and adherents of the Manifestations of God are the greatest proof for the validity of this statement. The disciples of His Holiness Christ and the adherents of his cause forgot themselves in such wise that they sacrificed themselves for the world of humanity. There are no other means for salvation from self except through faith, love and service. Those who become ascetics, weakening their bodies in order to reach the ideal state, will never attain to their object, for weakness of body is conducive merely to weakness of spirit; because a sound soul is only in a sound body. Therefore, we must have strong bodies and strong souls
that we may rise for the service of mankind."
Jenabi Fazel speaks sublimely on forgiveness, with a power in his simple words so amazing that whatever of the poison of resentment remains in our hearts is somehow immediately washed away. No matter what we from others we must at once forgive, he says, leaving the outcome of everything in the hands of God. We may gently admonish, speaking frankly, but always with love and forgiveness in our hearts. The Bahai martyrs softened the hearts of many of their persecutors, by the love they displayed to these enemies, under the very sword, even giving away their possessions to their murderers. One of these martyrs said to the man appointed to kill him: "My clothes and the money in my pockets are yours." The man could hardly go on with the execution; but the Bahai said: "Finish your work. You cannot help it."
Whenever Jenabi Fazel speaks he gives us great examples of deeds, of heroic living, either from the lives of the Manifestations of God, or from their sincere followers, detached and lofty spirits who, lifted entirely above the influences of this world, manifest naught save greatness of spirit, the greatness of the unconquerable love of God. On this positive aspect of life he dwells, till all that is less becomes revealed in the true measure of its littleness and unworthiness.
Of Jenabi Fazel Abdul Bahá has written, "there is considerable difference between him and others."
TONIGHT Jenabi Fazel spoke of the ascension of the holy reality of Abdul Baha to the Abha Kingdom and of his increasing power throughout the resulting from his freedom from his body. He told us wonderful stories of the quickening of the work in Russia, of the stirring of a new life in Turkey, Egypt, among all nations. And he ended by saying that we are as many mirrors and the unseen Master is a Sun in the midst of mirrors. He told us the following beautiful tale:
In a meeting in Baku he had observed a man so humble that he marveled at such a degree of humility, and wondered how he had attained it. Later he was told the story.
The man had been born a Mohammedan, and had been a highwayman and a murderer. But one day he asked himself—"If indeed there is a God, how shall I fare for the way I have lived?"
At last he sought out a mullah and begged to be shown how to win the forgiveness of God. The mullah said:
"I will tell you. Go, and find a Bahai and kill him, and you will be forgiven all your sins."
This made the man very happy, for, he said, "This is the easiest way for me to win forgiveness."
So he found a Bahai, who was a baker, and one day went into his bakery and began to heap insults on him, to provoke the Bahai, in order to have some pretext to kill him. But the more he insulted the Bahai the kinder the Bahai became. After a while the Bahai asked him to be seated and brought him food, then told him of the coming of the Blessed Perfection, and the man was obliged to give up for that time killing the Bahai, saying to himself, "I must try again, when he is not so kind."
However, when he returned the second time the Bahai was still kinder, and on the third occasion showed a spirit so divine that his would-be-murderer, already a Bahai, became entirely converted. On each visit, Jenabi Fazel said, a third of him became converted.
Wholely converted at last, he said to the Bahai, "Now I want to go and kill that mullah."
But the Bahai answered: "Rather, you must go and guide him, for among Bahais there is no spirit of revenge—there is only peace and love."
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