| ←Issue 9 | Star of the West Volume 14 - Issue 10 |
Issue 11→ |
 Proofread onceReturn to PDF view
|
We are working hard to have proofread and nicely formatted text for you to read. Here is our progress on this section:
|
O SON OF SPIRIT!
My first counsel is this:—Possess a pure, kindly and radiant heart, that thine may be a sovereignty, heavenly, ancient, imperishable and everlasting.
O SON OF SPIRIT!
Of all things Justice is the best beloved in My Sight; turn not away therefrom if thou desirest Me, and neglect it not that I may confide My Trust to thee. By its aid thou shalt see with thine own eyes and not with the eyes of others, and shalt know by thy own understanding and not by the understanding of thy neighbour. Ponder this in thy heart; how it behoveth thee to be. In truth Justice is My gift to thee and the sign of My lovingkindness unto thee. Set it then before thine eyes.
O SON OF MAN!
Veiled in My immemorial Being and in the ancient eternity of My Self, I felt My Love for thee; hence, I created thee, have graven on thee the Image of My Likeness and revealed to thy sight the beauty of My Countenance.
O SON OF MAN!
If thou lovest Me, turn away from thyself; and if thou seekest My Pleasure, regard not thy own; that thou mayest utterly die in Me and I eternally live in thee.
O SON OF EARTH!
Wouldst thou have Me, seek none else but Me; and wouldst thou gaze upon My Beauty, close thine eyes to the world and all that is therein, for My Will and the will of another than Me, even as fire and water, cannot abide in one heart.
O BEFRIENDED STRANGER!
The candle of thine heart is lit with the hand of My Power; quench it not with the adverse winds of self and passion. The healer of all thy ills is thy remembrance of Me, forget it not. Make My Love thy all-precious treasure and cherish it even as thine own sight and life.
O SON OF DUST!
Blind thine eyes, that thou mayest behold My Beauty; stop thine ears, that thou mayest hearken unto the sweet accents of My Voice; empty thyself from all learning, that thou mayest partake of My Knowledge; and sanctify thyself from riches, that thou mayest obtain a lasting share from the Ocean of My Eternal Wealth. Blind thine eyes, that is, to all save My Beauty; stop thine ears to all save My Call; empty thyself from all learning save the knowledge of Me; that with a clear vision, a pure heart and an attentive ear thou mayest enter the Court of My Holiness.
O SON OF MAN!
Sorrow not save at thy remoteness from Us, and rejoice not save in thy nearness and thy returning unto Us.
O SON OF MAN!
Breathe not the sins of others so long as thou art a sinner. Shouldst thou do otherwise, accursed art thou, and to this I testify.
O SON OF BEING!
Attribute not to any soul that which thou desirest not for thyself, and say not that which thou doest not. This is My Command unto thee, do thou observe it.
O MY SON!
The companionship of the ungodly increaseth sorrow, whilst fellowship with the righteous cleaneth the rust from off the heart. He that seeketh to commune with God let him betake himself to the companionship of His loved ones; and he that desireth to hearken unto the Word of God, let him give ear to the words of His chosen ones.
O SON OF MY HAND-MAID!
Wouldst thou seek the Grace of the Holy Spirit, enter then into fellowship with the righteous, for he hath quaffed the Cup of Eternal Life at the hands of the immortal Cup-Bearer and doth quicken and illumine, even as doth the true morn, the hearts of the dead.
O HEEDLESS ONES!
Think not the secrets of hearts are hidden, nay, know ye of a certainty that in clear characters they are engraved and stand manifest in the Holy Presence.
O SON OF WORLDLINESS!
Pleasant is the realm of being, wert thou to attain thereunto; glorious is the realm of Eternity, shouldst thou pass beyond this mortal world; sweet is the holy ecstasy, if thou quaffest the mystic Chalice from the Hands of the celestial Youth. Shouldst thou attain this station thou shalt be free from death and perdition, from toil and sin.
O SON OF MY HAND-MAID!
Guidance hath ever been in words, and now it is given by deeds. That is every one must show forth deeds that are pure and holy, for in words all partake, whereas such deeds as these are special to Our loved ones. Strive then with heart and soul to distinguish yourselves by your deeds. In this wise We counsel you in this holy and resplendent Tablet.
O SON OF MAN!
Rejoice in the gladness of thine heart that thou mayest be worthy to gaze upon Me and mirror forth My Beauty.
Hidden Words revealed by Bahá'u'lláh.
From a little book just published by the friends in London.
| Vol. 14 | JANUARY, 1924 | No. 10 |
THE province of Mazindarán, in northern Persia, has played a most distinguished part in the history of that country. Reaching to the Caspian Sea, it is covered, in its northern portion, by a great forest of primeval trees where many nightingales sing their sweetest melodies, and thousands of varieties of fragrant flowers bloom in profusion. In the south are high mountains, upon whose peaks the snow never melts. This mountainous district, now the summer resort of the citizens of Tihrán, was in ancient times a place of retirement for the "herbod," the mystics and holy people. Here they went for meditation and prayer.
There are many legends regarding the province. It was said that here there would grow a celestial tree, with branches reaching to heaven. The fruit of this tree would be for the life of the nations. Many people traveled to this region hoping to find the wonderful tree. Another legend was that the king of war and hatred had been imprisoned in one of these high mountains. These stories were, of course, parables, describing in symbolic language the coming of the Universal Manifestation of God, whose teachings would encompass the earth and bring peace to all mankind.
In Núr, one of the districts of Mazindarán, dwelt the ancestors of Bahá'u'lláh. A manuscript has been found, giving his genealogy which goes back more than 1300 years, to the kings of ancient Persia. These ancestors were people of illumined mind, of great wealth and distinction. So pre-eminent were they among the people that they were regarded as a superior order of beings. They possessed immense estates and many cattle, and built for themselves a great palace on the side of the mountain where the magnificent view took in valley and river. In this palace they entertained in princely fashion their summer guests.
Bahá'u'lláh's father was Prime Minister to the Shah. He was looked upon by his contemporaries as a genius; his beautiful handwriting is to this day used as a model in caligraphy and the samples of it which still remain are highly prized by connoisseurs. He also had bitter enemies, due to his fearless speaking of the truth, and his high position. During the winter he lived in his palace in Tihrán. But in the summer he retired to his country estate at Núr.
In 1817, in the palace in Tihrán, Bahá'u'lláh was born. Although there were other children in the family, the parents had a unique love for this little boy, feeling even in his infancy the radiance of his remarkable power. Over the entrance to his house Bahá'u'lláh's father inscribed a verse which shows an intuition of his son's future. This inscription may still be read:
"When thou enterest the sacred abode of the Beloved
"Say, 'I am at Thy command.'
"This is the home of Love. Enter with reverence.
"This is holy ground. Remove thy shoes when thou enterest here."
Bahá'u'lláh, when a child, had a dream in which he saw himself in a vast desert and around his head was flying every species of bird. Passing ever the desert he came to the ocean. He swam in the ocean and all the fishes came to him and swam around his head. He related this dream to his father who told it to a celebrated Interpreter of dreams. This Interpreter said that the birds and fishes meant the thinkers of the world and that this boy would after a while become so great that all the thoughtful ones of the earth would follow him.
The perfection of character and the radiant spirit of the little child drew to him not only his father and mother, but prominent persons began to prophesy concerning his future. He was so beloved by the people that his father's enemies, even, withheld their attacks, because of this little boy.
When he reached maturity it was supposed that he would, because of his father's high position, enter the government service. But Bahá'u'lláh's purposes were of a different nature.
A very prominent theologian of Persia, a distant relative of Bahá'u'lláh, had a dream. He found himself in a deep valley, beside a beautiful palace. He wished to enter the palace but was told by the people that he must not do so for "The Promised One was within in conference, alone, with Bahá'u'lláh."
The theologian related this dream to many people, and all wondered concerning the spiritual station of Bahá'u'lláh. The theologian said, "Perhaps he has so high a station because he is my relative."
Some thoughtful people replied, "But you, yourself, did not have permission to enter."
This theologian had about a thousand students who met with him in class in order to discuss difficult problems of theology. One day, when their discussion was at its height, Bahá'u'lláh entered the room. After listening for a while he began to speak, and for nearly an hour they listened, wonder-struck, to the torrent of explanation which poured from his lips. The students were astounded, and the teacher marveled, saying, "We have all studied the books—but here is one who without having studied imparts to us something greater than we have ever heard."
Bahá'u'lláh was by this time regarded by many as a superman, and everyone in the province felt that they must follow his counsel. Then, in 1838, his father died, leaving a vast estate of lands and cattle. Even before his father's death Bahá'u'lláh gave large sums of money to aid the poor.
When Bahá'u'lláh was twenty-seven years old, and living in his home in Tihrán, the Báb declared himself. The people came to Bahá'u'lláh regarding the matter, and he told them, "What the Báb says is true." He also advised his family to study the Báb's writings.
We have no evidence that the Báb and Bahá'u'lláh ever met, yet we know that their spiritual communication was continual. There is a story, which is probably true, that when the Báb was under guard, on the outskirts of Tihrán, Bahá'u'lláh visited him, and the people observed how, contrary to his usual custom, the Báb paid extraordinary honor to Bahá'u'lláh, thus showing his recognition of his great spiritual station.
In the early morning of the Cause, when Bahá'u'lláh's own station was as yet unknown, he powerfully assisted the movement, with utmost effort and sacrifice, comforting the persecuted followers of the Báb and giving large sums of money to assist the spreading of the new teachings. With irresistible logic and perfect wisdom he taught the new principles. He had never in his life been to school, yet he wrote with a style of
transcendent beauty, and spoke as one inspired. To the listening people his words seemed like the waves of a vast tumultuous ocean.
The wonderful abilities of Bahá'u'lláh, however, aroused the opposition of bitter enemies who made every effort to halt the spread of the movement. In 1847 he was imprisoned for a number of days because of his efforts in behalf of some prominent followers of the Báb who had been arrested. Shortly after his release a great conference of the believers of the Báb was held at Badasht. There, many distinguished disciples came together to discuss ways and means for spreading the Cause. During this time they lived in tents which they pitched on the plain outside the town. Bahá'u'lláh attended this conference and through his great wisdom unity of thought was achieved among all the different minds. It was into the midst of this imposing conference that Qurratul-'Ayn appeared with face unveiled, and declared that a New Day had dawned, the day of the emancipation of women, of the resurrection of souls, when men and women would rise from the graves of ignorance and limited beliefs and would see the Sun of God's Bounty which had appeared from the invisible horizon. Previous to this conference she had written to the Báb that she realized how he, in his wisdom, was giving his new teachings, little by little, according to the capacity of the people, but would he give her permission to teach still more; and if she was rejected she would gladly sacrifice herself to spread God's new Light.
During the great siege of Mazindarán, which occurred after the conference at Badasht, Bahá'u'lláh, taking with him eleven believers, went to the authorities and pled for the besieged. But in answer, he with his eleven companions was arrested and a great mob, gathered from the surrounding district and armed with all manner of weapons tried to kill them. For safe keeping the guards at last hid them in a mosque and the Governor himself interfered to save Bahá'u'lláh and his companions. Some Muhammadan mullás who had been confounded by Bahá'u'lláh in a discussion of scientific subjects now came forward and incited the people to attack the mosque and inflict injury upon Bahá'u'lláh. The mob became so violent that the guards found it impossible to check them so they made a hole in the wall and through it slipped Bahá'u'lláh and his companions out of the mosque and to safe hiding in a well protected house unknown to the people. Later he and the others were set free and they returned to Tihrán.
After the martyrdom of the Báb, Bahá'u'lláh traveled to Baghdád and Karbala where he inspired many, many people through his example and his great illumination. After a year's absence he returned to Tihrán where a veritable reign of terror had started against the Báb's followers. The Prime Minister sent a request to him, at his summer residence just outside Tihrán, to depart quickly and save himself. But Bahá'u'lláh refused to do this and remained where he was. Soon, a mob went to his palace, brought him out and compelled him, with hands manacled and bare feet to run for miles, amidst the jeers of the people. He was put in an underground dungeon with a number of believers, his neck, feet and hands in heavy chains and these chains fastened to the floor. Here he was kept for four months. Each day a believer was taken out to be killed by the people in the public square. But the presence of Bahá'u'lláh was so glorious that those steadfast souls crowded with him in the dungeon were supremely happy and joyous. He would chant, "God is our Sustainer," "Sufficient unto us is God." And the rayless cell would be transformed into the light of heaven. In their renunciation and spiritual joy they sang and danced even under the swords of their executioners.
Unable to find any pretext for executing Bahá'u'lláh, and because he was of the nobility, the Persian government decided at last to exile him and in this way extinguish the new movement. He was
ordered to leave Tihrán immediately, for Baghdád. He was not allowed time to obtain money or to secure even necessary clothing for himself and his family, but all were mounted on horses and started upon the journey. It was mid-winter and heavy snow storms and bitter cold were the companions of the band of exiles as, surrounded by guards, they hurried along over the perilous mountain roads. After the most tragic sufferings they arrived in Baghdád, in 1853.
From Baghdád the light of Truth shone forth brighter than ever and Bahá'u'lláh taught his universal principles. The "lesser resurrection" was ended and the "universal resurrection" appeared.* There were many believers of the Báb who kept the faith but, because of the terrible persecutions, were in hiding. These, many of them, when they heard that Bahá'u'lláh was living in Mesopotamia, in comparative freedom, started out for Baghdád and joined him there.
Humanity is ever prone to oppose its spiritual leaders. And now, many followers of the Báb who had arisen with great courage to accept his teachings, which were far in advance of those preached by the Persian religious leaders of that time, were unable to understand the wonderful and progressive teachings of Bahá'u'lláh. They felt that he was abrogating the precepts of the Báb. Therefore much discussion arose. Another cause of disturbance at that time was the appearance of a malady ever present in the world—love of leadership. This crept in among these early disciples causing many of the followers to believe themselves important. Bahá'u'lláh had not yet declared himself the Manifestation and they had no excuse for attacking him; yet they realized that one had come among them whose power their love of leadership might find a serious obstacle. On the other hand there were many who possessed true insight; these, as soon as they heard Bahá'u'lláh speak recognized him as their
*See article on the Báb, in the Star of the West for October, 1923.
new leader and acknowledged him. Finally, after being in Baghdád for about a year, Bahá'u'lláh decided to withdraw for a while that the believers might decide whom they wished to follow. So, quietly one night he slipped away and not even his family knew where he had gone nor the hour of his departure. In the morning, when his absence was discovered, a wide search was made, in every direction, and to every place where he was wont to go. But no trace nor sign of him could anywhere be found.
For two long years no word came from Bahá'u'lláh and those followers of the Báb who were sincere and faithful came fully to realize what a great and glorious light had been withdrawn. They were confused and at loss; they were like sheep without a shepherd, like lamps whose light had been extinguished. They now saw clearly that only Bahá'u'lláh was their bulwark and sustainer, their source of light and wisdom.
When he left his home in Baghdád, Bahá'u'lláh journeyed to Kurdistán and into the mountain wildernesses of that country, to a place called Suleymániyyé. Here he lived, in a cave, dressed in the garb of a religious hermit. Those wild mountains were full of highwaymen and desperadoes and he who traveled in that region took his life in his hands. But as these people came to know Bahá'u'lláh a great love and respect for him filled their hearts. They did not know who he was, only, they said, that he was the embodiment of divine attributes.
Bahá'u'lláh had a most melodious voice, and in the night, in his cave in the mountains, he would chant in Persian the most exquisite poems and prayers. Then the people near his cave would awake, and rise, and congregate at the mouth of the cave to listen to the wonderful singing. Later, these prayers were collected and printed in a volume in remembrance of those sacred hours. This volume is now in the possession of the believers.
One day, in the hills of Suleymániyyé, Bahá'u'lláh came upon a little boy, weeping
bitterly. Tenderly he picked up the child and, holding him in his arms, inquired as to his trouble. The little boy replied that his teacher had written a line on his slate and told him to copy it exactly. When he could not do this as well as the other pupils the teacher had beaten him. "Therefore," said the child, "I am unhappy." Bahá'u'lláh lovingly consoled him and said that he would teach him to write. He took the slate from the boy's hand and wrote upon it, in most beautiful handwriting, a thought compelling epigram, then told the child to carry this to his teacher. The teacher upon reading the profound epigram, written in such beautiful handwriting was much surprised and inquired where the one who so wrote could be found. Thus the learned men of that region came to know of Bahá'u'lláh's presence among them.
Soon the fame of his knowledge and wisdom spread throughout Kurdistán and the thoughtful ones, regarding him as a saint, came to him with their problems in spiritual and mystical subjects. Finally the news that a very holy man was living in the mountains in Kurdistán reached the ears of Bahá'u'lláh's family, who immediately said that this could be none other than Bahá'u'lláh and they must set out to find him.
There was a physician, a member of the Persian Consulate, who frequently visited the family of Bahá'u'lláh and felt much sympathy for them because of their great sorrow at his absence. One day this physician came with a story of a merchant who had traveled to Hamadan to sell some bales of goods. On the homeward journey he was attacked by a band of Bedouin robbers who, unable to find his money, cut his throat, carried him back into the mountains, there threw him down and, covering his body with stones left him. A shepherd coming that way a little later, saw drops of blood on the ground and following their trail found the poor merchant, whose heart was still feebly beating. A physician was quickly brought. The merchant was unable to speak, but before he died he wrote upon a bit of paper that there was money secreted in his clothing, which he was carrying to "a renowned saint who lived in the mountains," and he begged that the money be taken to this saint, to be devoted to his cause.
These stories convinced the believers in Baghdád that it was Bahá'u'lláh who was living in the cave in the mountains of Kurdistán. One who was very faithful, said, "I will go and find Bahá'u'lláh and will beg him to return. If he does not wish to do so, I will remain with him." His companions replied that the journey was most dangerous for the country was full of robbers. But he said, "I will go."
After encountering many difficulties he finally reached the cave. He proffered to Bahá'u'lláh many letters supplicating and entreating him to return to Baghdád. At last Bahá'u'lláh consented and started forth with this companion.
His return to Baghdád brought a wonderful impetus to the Cause. His very appearance, so majestic and compelling drew to him people from all walks of life, for one need but look into his face to see that he was not as others. Soon a constant stream of visitors was pouring into his house; the rough Kurds from the mountains, in sheepskin clothing, coming in search of their Master who had so recently been among them; leaders of thought, Jewish, Muslim, Christian, seeking an audience; the various consuls and other dignitaries stationed at Baghdád, who stood silent in his presence, waiting for his words of wisdom. There were also numbers of pilgrims who came to visit the holy shrines established in the cities near Baghdád. Many of these earnest men came to see Bahá'u'lláh to investigate his teachings: returning to their homes they carried the new message.
With Bahá'u'lláh present among them a new spirit shone from the hearts of the believers. He taught them that the way to spread the Cause was for each believer to become a divine lamp of guidance among all the people. The more
they were harmed by the enemies of the Cause, he told them, the more must they show forth love and kindness. Then other believers, from all parts of the country, left their homes and relatives and came to Baghdád to be with Bahá'u'lláh, who trained them in these noble characteristics, changing iron into gold, until many were drawn to the movement through the spiritual lives of these early followers.
Then the enemies of the Cause again bestirred themselves. The story is told of a religious leader who was greatly drawn to Bahá'u'lláh. Learning that the enemies were plotting against him he decided to warn Bahá'u'lláh. So he went early one morning to his home, with this intention. He found Bahá'u'lláh beside the River Dajlah, walking up and down the beautiful bank which he loved, pouring forth his revelation. The visitor, greatly surprised that Bahá'u'lláh was so undisturbed by his impending danger, waited until he returned to his house, and then told him of his danger. Bahá'u'lláh reassured him, saying, "God is working through invisible means."
In spite of all the persecutions the believers did not become downcast or discouraged. They had supreme confidence in Bahá'u'lláh. They were so aglow with the spirit of sacrifice and devotion to the Cause of God that if their material possessions were taken away from them it made no difference to them, for they were living in the paradise of nearness to Bahá'u'lláh.
During these days in Baghdád many books and Tablets were revealed through the pen of Bahá'u'lláh. The Ighan was written during this period, also the Hidden Words, Seven Valleys, Jewels of Mysteries in the Highest Journey, a great Tablet called the Tablet of Jacob, and many other luminous epistles. Bahá'u'lláh wrote and spoke in brilliant epigrams so inspiring to mind and spirit that they were repeated everywhere. Philosophers and poets longed to meet him, and his teachings spread far and wide throughout the Eastern countries. Therefore Baghdád during these years was a great center of divine light.
(To be continued)
He is the Counsellor, the Trustworthy.
CONSIDER the world as a human being. This being was created perfect and healthy, but due to various causes became ill; and its illness was never removed because it was in the hands of unwise physicians. If in any age one of its members was healed, by a wise physician, its other parts continued ill, with various afflictions. And now it has been given into the hands of those who are fostered by the wine of self-conceit. If of these people, a few try, somewhat, to heal it their purpose is to profit thereby, either through fame, or official position. Such people as these have not been and will not be able to remove these illnesses, save to a slight degree. And the great remedy, which is the cause of its health—that is, the unity of all the people of the earth into one cause and religion and form of worship—impossible save through one, wise, perfect, confirmed Physician who, from the Eternal World turns his face to this earth and comes to earth for the organization of the world and the uniting of its people—whenever such light has appeared from the Horizon of the Divine Will and such a Wise Physician become manifest from the Dayspring of Celestial Wisdom, these
various physicians have become like clouds to veil his radiance.
Therefore, the people of the earth still continue in their dissensions—and the sickness of the world has not passed away and has not been healed. These physicians were not able to accomplish this great work; neither did they permit the Divine Physician, but became beclouding veils to conceal him.
Consider, in these days the Eternal Beauty and the Greatest Name has swept away these veils, and sacrificed himself for the illumination of the world and the unity and salvation of its people. Yet all arose to injure him—until at last he was imprisoned in the prison which is the most desolate of cities, and they closed the doors of entrance and departure. They see the Friend as the stranger and the Beloved as an enemy and regard the peacemaker as the mischief-maker.
O people of wealth and power! Behold how you become a veil, and have withheld the world and its people from the effulgence of the light of the Sun of Justice and infinite Bounties and how you see the greatest tranquillity as hardship, and the greatest gift as calamity!
At least listen to the kindly counsels of the Divine Beauty for the organization of the world and the tranquillity of its inhabitants. Every year you are adding to your expenditures, putting this on the shoulders of the people; this is furthest removed from equity and justice, and comes only from the winds of selfishness which are blowing and moving. To stop this is impossible save through a strong, unshakable peace, which is the greatest cause of the firmness of the principles (which are) the foundation of the people and the nation.
Although the perfect peace and unity they did not receive, the world must be repaired through this (lesser) peace so that its sickness may diminish somewhat. Peace among the rulers was and will be the cause of tranquillity to the inhabitants and people of the country. Through this means they will not need armies and armaments, except in sufficient number to protect their cities and countries; and having established this (peace) the expenses will be less and the inhabitants will be tranquil and they themselves (the rulers) will be at rest. If after this peace (is established) one king should rise against the others it will be necessary for the others, all together, to restrain him.
It is astonishing that up to the present time they have not attained thereto. Although the pomp of kingship and the hugeness of armies are obstacles to some in accepting this peace—the cause of tranquillity for all—these were and will be pure superstitions, for the majesty of man and his honor are only through those things which are worthy of him, not through outer accessories. The people of perception look at the commander as one commanded; count the rich, poor and the powerful, weak; see that their dominion, authority, their wealth their power are dependent upon the people. Therefore, these things will not make the station of man higher, to the people of perception.
The essence of man is hidden in his individuality which must appear through the polish of education. This is man's glory, and all else which depends upon outer things, is not a part of man, himself.
Therefore, they will not look at external smallness or largeness, dignity or honor; and they must attain to the most great peace.
The rulers are manifestations of divine power. It is regrettable that those esteemed souls impose this burden. If in reality they will put the reins of affairs in the hands of trustworthy, faithful and intelligent persons they will find themselves free and at rest. How happy is that ruler who arises to assist God and proclaim His Cause and to illumine the world with the light of justice. It is necessary that all the people of the earth shall love him.
This is that which proceedeth from the pen of the King of Eternity. We ask God that He will graciously aid all the nations with that which will be for their benefit and make them to understand what is good for them in this world and the world to come.
He is Powerful in all things!
THE signs of God are numberless in the world today. As light upon the horizon of hearts, as rays from the Sun of Reality, are the teachings of holiness and peace. Among the great principles of unity, from its emphasis and recurrence in the Bahá'í teachings the most brilliant and powerful is that which declares the oneness of humanity. This divine truth is power to the hand that is puny and weak. To the heart frozen by convention it is genial warmth. To the tongue that is mute it is the voice of the angels. The mind cannot resist its logic and the soul is subdued by its spiritual power. Happy therefore is he who perceives its significance. Justice adorns his character. His vision is strengthened and enlarged. He perceives things that are real. All nations are one. All lands are one earth. All races are the great human family. All voices belong to the mighty chorus of praise.
Essential unity, sign of the divine creation, does not destroy essential differences in the world. Distinctions due to appearance, habitat, grades and kingdoms. capacities and powers that vary, all have their bearing in the organization of the world. Yet such differences should not remove that which is basic and fundamental. The eternal bond of love is the universal connection. Yes, wherever organization, itself an expression of love, exists, diversified talents must also be found.
The lowest forms of matter are called by the scientist, inorganic. To him they are lifeless because destitute of organs. But 'Abdu'l-Bahá assures us that even in the lowest forms of matter, such as the earth, there is life. Hence we know that even here there is organization. Science tells us that in the realm of matter there are beings so infinitesimal that a myriad of them united would escape the scrutiny of the eye. Yet in each there is organization which to us attests the divine power. In the highest, spiritual realm, the light of oneness is supreme. Should we not expect to find the Kingdom of Heaven, as befits its lofty state, more perfectly organized than the kingdoms of earth? The unity of mankind does not contemplate the crumbling of all organization, but rather the removal of all friction among all its elements and parts, thereby increasing its effectiveness and power. The uniting power appears in all the kingdoms, but the higher the ascent the greater is its rule manifest. The title of nobility in the divine worlds is service.
The world of man is free to accept or reject what divine wisdom reveals. Evidences of life and hope on the one hand and of collapse and chaos on the other express man's acceptance or denial of the principle of God. The calamities and heart-aches of which man complains are for him a driving force toward his Maker. The breaking down of all plans of relief gradually eliminates all aid save the Greatest Name. This power alone can free man from himself and those idols of hate, fear, error, and superstition which claim his homage.
It is obviously absurd for people to hate because of differences of weight and stature. Is it less so because some are
French, others German; some white, others black; some Europeans, others Asiatics? Rich in imagery, poetic and beautiful in expression are those teachings which unfold the harmony in varied perfection of all the grades and kingdoms of creation. 'Abdu'l-Bahá seemed never happier than when, with his divine eloquence, he unfolded the law of human solidarity, which he indicated must follow the analogy of the other kingdoms created by God. He reminds us of the rubies and sapphires, diamonds and pearls, that compose a diadem; of the many waves of one sea; of the different colored lambs that together skip and play; of the blue and white doves that find fellowship; of the many trees of one orchard; of the varigated flowers of one garden; of the harmonious notes of one orchestra; of the rainbow with its etherial and varied splendor, sign of the Covenant of God with all his children, Bahá'u'lláh speaks of mankind as the "leaves of one tree and the fruits of one branch."
These great Luminaries, who in their Oneness are the Tree and Branch of Divinity, have left no doubt as to their will for the unity of the world. Man may ever find, in the rose garden of Abhá, that variety which gives joy to life harmonized by the eternal and divine Oneness which is life itself. When the light of unity is unveiled in the inner consciousness, man may find new meanings in the endless forms of creation which yield their secrets for his training. The flora of many regions; the changes of season wherein earth unfolds its treasures; valleys and mountains; rivers and shining lakes; the many shades in the turning of the autumn leaves; the sun, now shining with majestic splendor, anon tinging the cumulous clouds with red; the moon, many in its phases, yet one in its changeless looking to the earth; the stars differing in size, yet each and all contributing to the brilliancy of the heavens; rain and sparkling dews; plains and plateaux; oases and fertile fields; deserts of ice and deserts of burning sand suggest a panorama of beauty that is endless with the signs of the Heavenly Artist, Who is One, All the kingdoms, according to varying capacities, reflect and praise the True One. But while the lower kingdoms show forth many charms, the perfections of the human realm are richer and more beautiful. On an occasion of state, in the city of Washington, the head of the nation, through the aid of an electrical device which amplified the voice, addressed about one hundred thousand people. In this vast throng, with faces turned expectantly in one direction, one could see far greater beauty in diversity than in all the lower kingdoms of creation. For man, who contains in his being endless possibilities of growth, is nature's sum, plus the virtues of the higher realm. The marvel of this great gathering was that each figure marked a distinct individuality and was the temple of a deathless entity, the human spirit.
Smaller in numbers, yet far weightier in significance, were the gatherings which surrounded 'Abdu'l-Bahá in the East and West, inspired by his words of wisdom and receiving life pulses from his healing sympathy. These happy friends, in meeting 'Abdu'l-Bahá, contacted with the world of oneness. The joy of faces indicated that the hearts were shown their reality. New visions of happiness came to all as sentiments and powers were directed toward world fellowship. As the divine Educator called forth their virtues, many for the first time responded to the best within them. The creative power of unity, which builds divine civilization, flowed to the hearts. Alike and yet different, distinct yet harmonious, united yet free, many yet one, the friends of 'Abdu'l-Bahá throughout the world, stand through the glory of sacrifice upon the plane of oneness, transformed by the power of the new day.
Bahá'u'lláh and 'Abdu'l-Bahá have removed the veils of separation and estrangement
from all races and nations. All are urged to acquire culture and all are invited to the table of heavenly teachings. The belief, born of superstition, that any race or nation is incapable of acquiring knowledge is forever dispelled. The strong are saved from pride and the weak from aggression. All are given the right to true strength through the Might of God. "The beloved of God are those in whom the Word of God taketh effect." For those who prize spiritual values this is enough. Yet it may be interesting to note how the scientific lore of this age reflects the light of the Messengers of God: Sir Arthur Keith, of great renown among anthropologists, declares that the terms high and low do not apply to races, but only to civilizations. Jean Finot of the French school, proves the absurdity of race prejudice with the exactness of a demonstration in Euclid. Prof. Munroe of Japan, in one of his admirable lectures, shows how the different civilizations have been successively developed by peoples of all colors, rejecting the theory that there is inherent inferiority on the part of any race, past or present.
It has been proved in many cases that children whose ancestors have been savages for many generations, if put in school and given an opportunity, can acquire the highest culture. But still woeful is the loss, if divine ideals are lacking. The great war illustrates what people trained by the best of human methods, may yet do to each other. The first discovery of man is his own body and its needs. The next is his relationship to his family. Then little by little he becomes interested in the community, the nation and perhaps the race in its more limited sense. It is pitiable for the world that for the most, development seems arrested here. But now, for those who are willing, the divine bounty widens the horizons of unity to include the world. This attainment is a priceless jewel for man.
A traveler in Persia tells of meeting in that country, where means of locomotion are so limited and common schools so meager, many people of even lowly life as measured by worldly standards, who discuss and espouse ideals which would honor the sages and seers of earth. These people have been trained by Bahá'u'lláh and his successors to think in terms of humanity and to work and pray for universal welfare. They know and act upon those laws which must govern a united world. Their lives are simple. Their hearts are pure. Their faces shine with divine joy. Yet happier still are the mighty and strong whose human stations do not debar the light divine. The education of Bahá'u'lláh successfully trains all degrees and ranks. Its spirit penetrates all gatherings. One can scarcely attend any gathering of progressive thinkers nowadays without hearing Bahá'í ideals expressed.
It is related that a European king, who was sending a body of his troops to a colony, thus addressed them: "As you go among my subjects across the sea, there is one thought I wish to impress upon you. It is that they are our brothers. If we have any advantage over those people, it is not because of how we look, but because of what we know. And when they know what we know, it is possible that they may do more with it than we have done. So go among them and teach them. And remember that if you insult them because of their color, you insult me. I know that you intend to do what is right. But this thought cannot be too strongly impressed upon you."
It is clear that all races and nations have much to give to the collective consciousness which brings world civilization. It may be given to some to do more than others, but no wise man will wish to impede the progress of any. Those who are kind will wish to aid the advancement of all. Because human horizons are limited and personal touches are perhaps even more so, men are seldom accurate judges of the capacities and powers of their fellow beings. Men
usually allow themselves to be governed by impressions and appearances, while the insight of the Absolute Judge penetrates the reality of man. Many years ago one of the great teachers most impressively called our attention to the unerring way in which 'Abdu'l-Bahá looked upon the hearts. The Prophets of God, without exception, have appraised humanity according to spiritual values and standards. They have with one voice commanded unity and have set the example of favoring all people who advance toward God. Such is the badge of distinction in the world of reality.
Down the ages, in all countries and climes, virtues appear which attest a divine power in man. Even among the most primitive peoples this light appears. Even among the so-called savages of the world one may sometimes find a fidelity, a hospitality, a responsiveness to love which put to shame by comparison many of the most advanced. As the poet says:
- "I believe that in all ages
- Every human heart is human;
- That in even savage bosoms,
- There are yearnings, longings, strivings,
- For the good they comprehend not."
There are flashes of reality in the ancient Sabaean religion, which in the time of Homer had lapsed into idol worship. In the Iliad, Agamemnon, the king of men, addressing the wrathful Achilles, says:
"If thou hast great strength some god bestowed it upon thee." Or, as Pope translates: "Know vain man, thy valor is from God!" Thankfulness to the True One augments the power of unity.
Man increases his wealth of divine blessings by sharing them with others. Dispersion, avoidance, hatred, dissipate the forces of life upon every plane. Ill will toward others prevents refreshing sleep, impairs digestion, dwarfs the mind, cankers the soul, disturbs the family, alienates friends, increases foes, and removes one far from God. Hatred between races and nations is now so far-reaching and calamitous as to threaten the existence of all flesh. Greatly to be pitied is he who hates. Those who know would avoid it as they would a pestilent disease. Its subjective harm may be far greater than any injury it may bring to others. But it is certain that love removes hate, and mighty is the power that confirms human service under divine Guidance.
'Abdu'l-Bahá defines "the reality of humanity" as,
"That universal unity, which is the oneness of the kingdom of the human race, the basic harmony of the world, and the appearance of the bounty of the Almighty."
The principle accepted, one may view with gladness what it portends in the readjustment to a higher plane, of all human ties. Another attitude perhaps, may be that of elation at sacrifices made, souls awakened, victories won by the sword of the spirit. But the glory of the day is the task that remains. The unification of souls, at home and abroad, is the aim of service to the Beauty of Abhá. Stupendous and splendid is the effort, which God confirms, of forging a chain of love which links all humanity. When this end is achieved pӕans of joy will ascend from earth to heaven and the Supreme Paradise will acclaim the bliss of a united world.
It is idle to wish that a nation be exempt from strife and trouble when the rich live in such luxury that the poor from cold and hunger.
When one seeks the welfare of the people he must make equitable the profits accruing to power and he must root out the evils which it fosters.
If unkind words do not enter the ears, if they do not come out of the mouth, if the heart does not cherish thoughts of evil toward others, there is nothing to be feared from wrong-doers.—Sayings of Mo-ti—a little-known philosopher who lived about 400 B. C., China.—From The World Tomorrow.
Within the four seas all are brethren.—Confucius.
AS the spectroscope breaks the light of the sun and stars into colors of the rainbow so do the prisms of the minds of our age break the light of the day-star of the new cycle into varied and fragmentary programs for a better world. The cry for world peace, for a world court, universal limitation of armaments, universal suffrage, a universal language, the scientific treatment of crime, the longing for economic right and justice, the endeavor to harmonize science and religion are some of the different bars, the different rays of the Sun of Truth which has arisen for the uniting of the world.
ONE of the expressions of this spirit of the age is found in the enthusiasm with which a few years ago some of the youth of western Europe sought to spread the teachings of economic justice, and their present discovery that the real solution is a spiritual one. Rev. Harry Taylor, a liberal minister, tells us of his experience in the British Labor Party. "It was," he writes, "in the shadow of the I. L. P. that I was born and brought up. My father was one of its early workers and speakers and very quickly made me a convert. I grew up to youth and early manhood filled with a burning zeal for the movement and spent most of my time either in the I. L. P. rooms or at the meetings. There were thousands like me who made this party their religion and would have died under its banner. It was a message of love and justice, of liberty and peace, of culture and simplicity, of the beauty of life. Its hope was something bigger than the mere solution of the wage question, something higher than an increase in the material necessities of life. It was something more than a mere system of scientific government, something more than an economic theory, something more even than political liberty, though it embraced all these.
"The I. L. P. had an economic theory, of course, but it advocated the putting it into practice only because on that basis could the people attain that full and complete life that is the right of all. We spoke in every market-place and at street corners in the summertime and in halls and theaters during the winter. It was our endeavor to show the people a little of the life that was possible under sane and equitable conditions.
"Week after week and year after year we opposed the evils of the factory system because we saw that it was turning our fair land into a collection of cinder heaps and hovels. We tried to show the people that life at its fullest and its best is something better than working in a hideous factory or workshop and sleeping in a little brick box with a slate roof. We told our audiences on the streets that they seldom saw the beauty and fairness of their own country, they saw only brick walls, chimneys, smoke, and cinder heaps. Again and again we told them that work was a means and not an end in itself. We said that all men had a right to as much leisure, as full and sweet and noble a life as the world can give.
"But today," Mr. Taylor concludes, "the old hope is dim and doubt and gloom have crept in."
What is needed is a new faith, a new sense of spiritual realities. As a labor leader in New England has said, the need of the labor movement today is the consciousness of God. Otherwise it falls into a mere struggle for wages. Nay, more, it is not even able to maintain the unity needed to achieve the material ends.
The Only Solution of World Problems
ONE of the interesting signs of the times is the conversion of the well known suffrage worker of England, Miss Cristabel Pankhurst, to an evangelist of the "Second Coming." In her first enthusiasm for woman's suffrage, she says, "I had lived in an atmosphere of illusion, thinking that once certain obstacles were removed, especially the disenfranchisement of women, it would be full steam ahead for the ideal and social international order." But recent events have convinced her that neither the women nor the men, the workingmen nor the politicians are able to bring in the new international order. "When I really faced the facts," she says, "I saw that the war was not a war to end war."* "We men and women have not the goodness needed, nor the lovingkindness, nor the wisdom, nor the power, to regenerate the world. . . . We (women) are wholly unable, just as the men are unable, even to form, much less to put into effect, the policy that will regenerate the world." "It is the task, not of humanity, but of Divinity, infinite in wisdom, power and love."*
Then she discovered the Bible prophecies concerning Christ's return at the "end of the age," and that "the establishment of the Kingdom awaits his return." "'Ah! that is the solution!' My heart stirred to it. My practical political eye saw that this Divine Program is absolutely the only one that can solve the international, social, political and moral problems of the world."* "A few years ago," she says, "there was excuse for the critical having doubts of Bible prophecies. But recent events are fitting into the mold of prophecy so marvelously as to remove all grounds for doubt." There are the wars and rumors of wars, at least the beginnings of the great Armagedon, the return of the Jews to the Holy Land, the faith of many waxing cold, the fulfillment of the prophecy foretold in II Timothy, Chapter 3, that "in the last days
*"Behold He Cometh," The Book Stall, New York.
grievous times shall come, for men shall be lovers of self, lovers of money, boastful, haughty, disobedient to parents, . . . . lovers of pleasure rather than lovers of God."
In her addresses she mentions many such prophecies and is so convinced that the coming of Christ is right at hand that before a great audience in Chicago, recently, she said, "I will return and speak to you in the spring, if He tarrieth."
There is no more remarkable sign of the times than the vast multitudes in the Christian churches who are watching for the imminent return of the Christ. It is true that they take the Bible prophecies literally, expect him to descend in a material cloud from heaven, with power and great glory, not realizing that they interpret but in part, prophesy in part, and that when the perfect interpretation is come that which is in part shall be done away.
The first great discovery is that he cometh. The second discovery is how he cometh. And this has been given to us in the crystal-clear interpretations of Bahá'u'lláh and 'Abdu'l-Bahá. Science and religion are one truth, they tell us. When he comes he does not contradict the known laws of science. He comes as a thief in the night. He comes as the Son of Man. "Unto us a child is born and unto us a son is given and his name shall be called wonderful, counsellor, . . . Prince of Peace." If he should appear from the sky in a material cloud only a few people could see him. But if he appears in his spiritual reality, like the lightning shining from the east to the west, even the cloud of his body will not prevent the multitudes from beholding the light of his teachings and his world-transforming Holy Spirit. Only when he appears as a spiritual reality can every spiritual eye see him. Meeting him in the air is to be interpreted spiritually; our spirits rising to meet him in the heaven of his presence. His angels are his teachers, visible and invisible, who summon
his elect from the four corners of the earth. The resurrection of all those who recognize him and are baptized by his Holy Spirit is the rising from the grave of prejudice and self into the Kingdom of universal peace and love. And he appears after the sun of the heavens of the old religious order is darkened and the stars of the old ordinances and leaderships have fallen to earth. But when he comes he is the same sun of divine manifestation rising from the horizon of a new body, a new city, a new name.
The expectation of Christ's return is part of a world-wide anticipation. Each religion awaits the return of its beloved Prophet. There is a little mosque, we are told, in the Holy Land, where a priest presides, keeping ready the shoes that the Messiah is to wear when he comes to Jerusalem. The Zoroastrians are sure that the great Messiah will be born in central Persia; the Jews that he will appear on Mount Zion, when "the valley of Achor" will be "a door of hope" and "Carmel and Sharon, they shall see the glory of God." Muhammadan tradition tells about visiting the One in Acre; the Confucianists say that he will appear in the West; the Buddhists pray for the coming of the Beloved Maitreya. Though they may name him by different names, all await the Promised One who will unite the many religions until there shall be one fold, one Shepherd.
The Divine Remedy
'ABDU'L-BAHA has outlined in many addresses and Tablets the divine remedies of Bahá'u'lláh for the international, social, spiritual illnesses of the world. Some of these remedies are:
The independent investigation of truth.
The promotion of the oneness of mankind.
The establishment of an international court of arbitral justice as the center of a universal society of all the nations of the world.
The abandonment of prejudice—racial, political, religious.
The conformity of science and religion.
A universal scientific and spiritual curriculum.
World-wide education for universal peace.
The readjustment of the relations of the economic and social structure so that every individual member of the world of humanity may enjoy the utmost welfare and prosperity.*
The teaching that the internal, spiritual idea is the same in all religions, that a unique general plan underlies the foundation of the past faiths, that priestcraft has circumscribed the religion of God, that religion must now put on the robe of the universal precepts of God.
The establishment of universal houses of worship open to all sects and religions and dedicated to the oneness of God and the service of all mankind.
The demonstration of divinity and inspiration.
The explanation of the continuity of prophetic revelation.
The baptism of souls with the water of life eternal, the fire of the love of God and the outpouring of the Eternal Spirit.
The dawn of the Sun of Reality from the horizon of Persia.
When, on his celebrated tour of America and Europe in 1912, 'Abdu'l-Bahá pictured with prophetic words the divine civilization and earthly paradise which the Sun of Truth now dawning in the East will make manifest, his face became luminous with a wonderful light. In that day, he said, there will be no sick people without care, no poor people without food, no old people without a comfortable home, no children without education. Universal peace will be established, and the oneness of mankind.
"An hundred good tidings," wrote 'Abdu'l-Bahá to a friend in Salt Lake City, "that the doors of the Kingdom have been opened and the Call of the Lord of the Kingdom upraised. The
*The Bahá'í economic program is stated in detail in the pamphlet called "Strikes"—a chapter from Some Answered Questions—and in the STAR OF THE WEST, Vol. 7, pp. 77ff, pp. 133ff; Vol. 8, pp. 3ff; Vol. 13, pp. 227ff; Light of the World, pp. 46ff.
Light of Oneness has shone forth. The darkness of superstitions and imitations is being dispelled. The standard of the oneness of the world of humanity is upheld. It is the baptism of the Holy Spirit. It is the new birth. It is eternal life. It is absolute love, perfect unity and accord among all mankind."
Education Through Radio
THREE of the greatest factors in forming and influencing public opinion, says the radio director for the General Electric Company, are the printing press, the moving picture and the radio. "Never in the history of the world has any invention been so eagerly, so rapidly and so universally adopted as the radio." It is reported that five milion people listened on the radio to Mr. Lloyd George when he gave his farewell speech in New York at the close of his American tour. And people all over the United States and Canada listened to President Coolidge's initial message to Congress.
What possibilities such an invention is presenting to the spiritual teachers of the world! In future days the eloquent speaker who is aglow with the light and the spirit of God may, in a single address, transmit to a third of a continent the divine message.
THE fact is that Europe now, five years after the armistice, is in a worse condition, if anything, than it was in 1918 at the end of the war, and the only possibility of reconstruction lies in international cooperation.—Fridtjof Nansen.
I think there is fellowship of learning, a bond between of us who try to furnish the house of the mind and add a stature to the spirit. I think that learning is so far beyond barrier of race or country that on its coherent march Eastern civilization depends. . . .
The evidence of suffering and need among scholars and students in Germany and other parts of Central and Eastern Europe (but especially now in Germany) overwhelms all disbelief; the peril to learning is extreme.—John Galsworthy.
SHIPS THAT PASS IN THE NIGHT
By STANWOOD COBB
ONE of the delights of European travel is the opportunity it gives of meeting people of different races and nationalities and exchanging views with them. The way in which the coaches of European trains are divided into transverse compartments seating six or eight people, facilitates sociability. If the journey is of any length one soon gets into conversation with one's neighbors, especially if one knows French, the universal auxiliary language of Europe. Many pleasant exchanges of opinion and experience take place at this time, when conversation is a boon to while away otherwise tedious hours. And one can obtain from these sociabilities en route a clear idea and a sincere expression of the native culture and thought, for these casual acquaintances on trains, as on boats, become surprisingly sincere and outspoken.
To Bahá'ís these meetings are of special value because they give an opportunity for spreading the Message.
There are four different types of thought and reaction which one meets with in telling of the Bahá'í Cause. First are those people who are quite satisfied with life as it is. Such people today exist in Europe in only a few countries where conditions of living are still pleasant. Second, are those who lament existing conditions, but are hopeless of any change in human nature of such kind as to effect the desired change in human relationships. Third, are those who desire a change and are working for it along some line which appeals to them as adequate. Fourth, are those who despair of life as it is, see no way out of the difficulties, and consequently grasp eagerly at the teachings of the Cause, finding there a ray of hope.
The first class is, as already mentioned, not common in Europe in this epoch of misery and threatening downfall of
civilization. The second class I should say predominates. These must be awakened to a faith in divine power and to a realization that human nature, through the sublimation of religion, can be changed. The third class is not at present susceptible to the Cause, though perhaps sympathetic and appreciative. Some of this class are working along spiritual lines similar to our own, and not only they but their work is in reality part of the Kingdom. Another group of this class is working along anti-religious lines. That is, they not only have no faith in the power of religion to change human nature and to effect a more perfect organization of mankind, but they are actually opposed to religion, believing it an instrument of the upper classes for the suppression of the working class. This group composes a very large number of those who are today working most earnestly to change human conditions for the better. It is a pity that the sins of the church have in the past furnished some grounds for this hostility to it, because there is a great deal of nobility, idealism, and spirit of self-sacrifice in this group of workers, qualities which if permeated and guided by the Holy Spirit could accomplish great good for the human race; but which if spent in strife and race-warfare will serve, as 'Abdu'l-Bahá has said, only to usher the human race into greater misery and hardships. The last class is increasing rapidly in those countries in Europe which are in suffering and want, and their hearts are fertile ground for seeds of Wisdom and of Truth. They need only proper gardening to bring forth the flowers and fruit of the Kingdom.
One meets all these classes of people in the course of travel. For instance, in riding from Hamburg to Berlin, we met a man of the second class. He was a man of the very highest intelligence, and as I observed, extremely sensitive and sympathetic toward the sufferings of others. He had been a naval officer during the war. He had thought much on life, and was a brilliant conversationalist. Since he knew English well, we could talk all the more readily with him. He had with him his wife, a Norwegian, two adorable children and a maid. They did not know English. He confided to us his chagrin that his wife was bringing up the children according to the old conventions. Here was a soul innately gentle, and loving, of high ideals, seeking the welfare of humanity, but alas, by the faulty means of further death and destruction. He was of course impervious to the Cause, for he was a complete enthusiast in his own belief.
On the train from Berlin to Weimar, we got into conversation with the conductor, who seemed a gentle and simple soul. He had been in the war. He did not want more war, His face lit up when we told him of the Cause. Anything that could prevent war seemed to him praiseworthy. He took with great pleasure the little booklet (number nine) we gave him, and said goodbye sweetly as he left the train at the end of his run.
An amazing incident took place on the train from Bad Gastein to Innsbruck. We were in a small compartment with only one other occupant, a lady from Vienna. Her conversation showing her to be against war and distressed at the continued militancy of Europe, I asked her if she had ever heard of the Bahá'í movement. "Why, yes!" was her answer. "Two American ladies on this very train were telling me about it. They got off an hour ago at Bischofshofen. They could not speak German much, but they were so eager that they made me understand. They took my address and are going to send me literature."
What an impression it must have made on the Viennese lady to meet two Bahá'í parties in succession. She might suppose that half America was Bahá'í. I saw vividly in my mind's eye the day when Bahá'ís will really be as numerous in America as it might seem to the stranger from her two encounters.
In Persia, where the Cause has made
such headway, it is the common saying that if four people happen to gather together one of them is sure to be a Bahá'í. Some years ago the then Persian consul to Cairo, who was a Bahá'í, told me that in Tihrán he happened one day to be in a group of four people, one of whom undertook to combat this current saying. "How ridiculous," he said, "is the thought that four people cannot gather together without one of them being a Bahá'í! Here we are together, and none of us are Bahá'ís!" He, himself, was not a Bahá'í, but the other three men, unknown to him, were all Bahá'ís. God speed the day when such a saying will become true in America.
This Viennese lady was deeply touched with what we told her. She read booklet number nine with avidity, and said when she finished it, "I believe everything in it." We have her address, which we also sent to Herr Herrigel, and we trust she will continue in contact with the friends and with the Cause. Her interest and zeal were as much an inspiration to us as our message was to her.
The Austrians seem especially susceptible to the Cause. They are a kindly, sweet-tempered people, grateful for help given them in their national distress, and ready to take up humanitarian ideals, longing, particularly, for something to restore hope to life.
Another friend we met again with pleasure was Monsieur D——— from Budapest—a scholar and thinker, official translator in seven languages, a Pole by birth, citizen of the world by virtue of his natural intelligence and breadth of mind, he had found himself in complete accord with the Bahá'í teaching; and he is eager to start an assembly in Budapest upon his return there in September. His wife, a sweet Viennese lady, we found amiable and friendly, as indeed are all Viennese. Monsieur D——— urged us to visit Budapest in September and help him to start an assembly. If we cannot do so we trust someone else will be able to help.
THESE are some of the "ships we passed in the night." There were others to whom we cannot give space here. Then, there are the Bahá'í friends whom it is such a joy to meet. I am writing this at Hotel des Alpes, Mont Pelerin, where Lady Blomfield is also staying. Each afternoon she reads to us from the book she is writing, episodes in the lives of the Báb, of Bahá'u'lláh, of Abdu'l-Bahá, and of those noble souls, particularly the women, associated with them in the Cause of God. These episodes, which she has gathered from Abdu'l-Bahá and from his family, she has recorded with such vividness that as she reads them to us we seem to live in the days of the Báb, to glory and to suffer with him and his martyred friends.
Through Lady Blomfield we met also A. Hussein Ispahani, who is completing his studies at Lausanne,—an earnest, radiant Bahá'í, of the kind to make one see a brilliant future for Persia. He believes that in twenty or thirty years his country will be preponderatingly Bahá'í. What a glorious prospect, not only for him, but for us all to look forward to. For when Persia becomes Bahá'í, it will shed the blessings of the Divine Civilization not only on its own citizens, but upon the world.
Shoghi Effendi's New Translation of The Hidden Words
SHOGHI EFFENDI'S superb translation of the Hidden Words and the "Words of Wisdom" revealed by Bahá'u'lláh, 'together with a collection of the prayers of Bahá'u'lláh, has just been published by the Bahá'í Assembly of London, as a little book of devotion. The translations from the inspired pen of Shoghi Effendi give us what we have been longing for, the exquisite reality of the celestial verses of Bahá'u'lláh. The new translation, as we read it again and again, with spiritual understanding, sings itself into our heart, and we realize that it is in truth the melody of the voice of God.
THE so-called Indian style of architecture, as differentiated from the Hindu style, which lives side by side with it, is peculiar to the Muhammadan civilization in India; whereas, the Hindu style, developed in the temples of Brahmanism, was a style the beginnings of which were hoary with age and antiquity before the birth of the Islamic era.
Like the early inaugurators of various other styles of architecture the first Muslims were not people of culture. They had no architecture of their own. Their first places of worship were the temples of the former religions, as exemplified for example by the Kaaba at Mecca, which was an ancient shrine in the day of Muhammad the Prophet, and of Santa Sophia at Constantinople, the largest and the best known of a number of Byzantine churches. As the Kaaba became a Muslim shrine with the Islamizing of Arabia, so Santa Sophia became a Muhammadan place of worship when the Muslims conquered Constantinople. Not only did the Islamic conquest of the Byzantine Empire exert a great stimulus upon the civilization of Europe through the sending forth of the classic culture so long segregated and held from the peoples of Western Europe, but the culture of Byzantium had a very vital effect upon the Muslim conquerors themselves—that of inspiring them to appreciate the virtues of this civilization, which was prior to theirs.
Perhaps the most striking phase in the influence of this early Christian civilization upon the Islamic art is found in the architecture of the mosques. Here the Byzantine Churches through being appropriated by the Muslims and used as places for worship became, as it were, the point of departure for the development of the new and beautiful style of Muslim architecture in the various forms and varieties into which they evolved under the varying conditions in the different countries of the Islamic world.
As the Romanesque grew out from the Roman classic style, and as the Gothic developed from the Romanesque, both under the impetus given to architecture by the Christian religion, so the Arabian style was an outgrowth from the Byzantine under the influence of Islam. This was the first distinct style of Muslim architecture. Its most beautiful examples are found in Cairo—a unique style, quite distinct and different from the Byzantine, yet traceable to it through various stages of evolution which resulted from the forward push of a growing civilization bringing together and uniting certain ethnic elements under a regime where both art and building were made possible and inspired by a fervent religious zeal.
Other parts of the Islamic world developed variations from the Arab style, but all very closely related to it as the parent style as, for example, the Moorish style in Spain and the Muslim styles in Persia and in India, the latter generally known as the Indian style.
The Indian style of architecture reached its greatest period of development during the Muslim tenure in India under the Mogul Dynasty, extending from 1526 to 1707 A. D. This marks a very splendid age of Oriental culture when elements of the civilization of Persia were brought by virile conquerors from the north and planted amid new conditions, racial and economic, during a time of comparative peace and prosperity. Under this influence and inspiration of high and, for that age, progressive ideals, there arose a state of culture previously unattained in India and not surpassed there by the people of subsequent times.
The finest and most extensive examples of the architecture of the Muslim
period in India are found in and about Delhi, which was the capital of the Moguls, and in the city of Agra and its vicinity. The world famous Taj-Mahal, near Agra, built by the Emperor, Shah Jehan, during the middle of the Seventeenth Century, as the mausoleum of his favorite wife, is without doubt the best known and most admired building of that epoch.
The Taj-Mahal combines elements of beauty of composition and setting. Built within and without of the purest white Jaipur marble, inlaid with jasper, lapis lazuli and other semi-precious stones and placed in the midst of a most beautiful garden luxuriant with richly colored flowers and foliage intersected by fountains and water ways, with its inviting exterior portals and loggias, with its impressive and mystical interior, it imposes upon the visitor a feeling of awe mingled with joy and delight, of massive strength of structure and purity of ideal that is quite beyond the power of words to describe.
In the Taj-Mahal one finds a combination of both a spiritual and a natural beauty, a symposium of the beauty of the spirit of religion combined with a beauty which appeals to all that is human in man in his love of beauty in nature. Thus, the craving of the heart for beauty, both of a spiritual and a human nature, is satisfied and the soul of the visitant finds exquisite satisfaction and joy. Enthusiastic travelers well describe the Taj-Mahal as one of the most beautiful temples in the world.
WE learn from The Survey about an international school correspondence which has grown up among the children in the Junior Red Cross. We quote from a letter written by an Albanian boy to American children:
"Dear American friends: Today Noloc Logoceci received five letters from your school, and he gave me yours to answer. He is my schoolmate and good friend. He is a Catholic, and I am a Muhammadan, but we never quarrel about religion. I think that if religion is in our heart, and is shown by our work, the name doesn't matter, don't you think so?
A LETTER FROM SHOGHI EFFENDI
The Beloved of the Lord and the handmaids of the Merciful throughout America,
Care of the members of the American National Spiritual Assembly.
Fellow-labourers in the Divine Vineyard:
Upon my return, after a forced and prolonged absence, to the Holy Land, it is my first and most ardent wish to renew and strengthen those ties of brotherly love and fellowship that bind our hearts together in our common servitude to His sacred Threshold.
The two years that have elapsed since the passing of our beloved Master have been for the Cause, as well as for mankind, years of deep anxiety and strain. The momentous changes that are taking place in the history of both have proved so swift and far-reaching as to arouse in certain hearts a strange misgiving as to their stability and future.
On one hand the remarkable revelations of the Beloved's Will and Testament, so amazing in all its aspects, so emphatic in its injunctions, have challenged and perplexed the keenest minds, whilst the ever-increasing confusion of the world, threatened as never before with disruptive forces, fierce rivalries, fresh commotions and grave disorders, has well-nigh overwhelmed the heart and damped the zeal of even the most enthusiastic believer in the destiny of mankind.
And yet, how often we seem to forget the clear and repeated warnings of our beloved Master, who, in particular during the concluding years of his mission on earth, laid stress on the "severe mental tests" that would inevitably sweep over his loved ones of the West—tests that would purge, purify and prepare them for their noble mission in life.
And as to the world's evil plight, we need but recall the writings and sayings of Bahá'u'lláh, who, more than fifty years ago, declared in terms prophetic the
prime cause of the ills and sufferings of mankind, and set forth their true and divine remedy. "Should the Lamp of Religion be hidden," He declared, "chaos and confusion will ensue." How admirably fitting and applicable are these words to the present state of mankind!
Ours then is the duty and privilege to labour, by day and by night, amidst the storm and stress of these troublous days, that we may quicken the zeal of our fellow-men, rekindle their hopes, stimulate their interest, open their eyes to the true Faith of God and enlist their active support in the carrying out of our common task for the peace and regeneration of the world.
Let us take heart and be thankful to our beloved 'Abdu'l-Bahá, as we remember his manifold blessings and unfailing care and protection, ever since the hour of his departure from our midst. The flames of sedition, so maliciously kindled in the past by those who have dared to flout his will, are gone out for ever, and the fondest hopes of these evil plotters are now abandoned, doomed never to revive. He has indeed redeemed his promise!
It seemed not a long time ago that their agitation, so violently renewed immediately after the passing of our Beloved, would for a time confuse the Divine Message of Bahá'u'lláh, obscure His Covenant, retard the progress of His Cause, and shatter its unity; and yet how well we see them all today, not through our efforts, but by their own folly, and above all, by the intervention of the hidden hand of God, reduced to the vilest and most humiliating position.
And now, with the Cause purified and inwardly victorious, its principles vindicated, its enemies silenced and sunk in unspeakable misery, may we not, henceforth, direct all our efforts to collective action and constructive achievements, and, in utter disregard of the flickerings of their fast-fading light, arise to carry out those urgent measures that will secure the outward and complete triumph of the Cause.
I, for my part, as I look back to the unfortunate circumstances of ill-health and physical exhaustion that have attended the opening years of my career of service to the Cause, feel hardly gratified, and would be truly despondent but for the sustaining memory and inspiring example of the diligent and ceaseless efforts which my fellow-workers the world over have displayed during these two trying years in the service of the Cause.
I cherish the hope that, from now on, the Beloved may bestow upon me all the strength and vigour that will enable me to pursue over a long and unbroken period of strenuous labour the supreme task of achieving, in collaboration with the friends in every land, the speedy triumph of the Cause of Bahá'u'lláh. This is the prayer I earnestly request all my fellow-brethren and sisters in the Faith to offer on my behalf.
Let us pray to God that in these days of world-encircling gloom, when the dark forces of nature, of hate, rebellion, anarchy and reaction are threatening the very stability of human society, when the most precious fruits of civilization are undergoing severe and unparalled tests, we may all realize, more profoundly than ever, that though but a mere handful amidst the seething masses of the world, we are in this day the chosen instruments of God's grace, that our mission is most urgent and vital to the fate of humanity, and, fortified by these sentiments, arise to achieve God's holy Purpose for mankind.
Your brother in His service,
(Signed) Shoghi.
Haifa, Palestine, November 14, 1923.
Received in Boston, Dec. 4th. This letter was also sent to the Friends in Great Britain and Ireland.
A cablegram from Mr. N. R. Vakil, president of the National Spiritual Assembly of India and Burma, tells us that the All-India convention which was to have been held in Calcutta at Christmas time has been postponed until the Ridván season.
--PHOTO--
--PERSIAN TEXT--
The view of the long road from Haifa, up Mount Carmel, to the Shrine of the Báb and of the Master. Taken from the top of the Shrine and showing the new approach which has recently been opened.
Miss Alexander in Japan and Korea
WITH radiant faith, Miss Agnes Alexander, the pioneer Bahá'í teacher in Japan, has gone through the days of the great Tokyo earthquake, helping to care for the homeless children, and cheering the hearts of the friends. She writes of how, for four days "after the great quake and fire masses of humanity passed along the broad roadway near (her) home, coming, coming, coming from the burning district below, where they had been driven out by the fire." When she went through the streets she "was dazed. It was too overwhelming to be comprehended. Along the roadway there was scarcely anything to be found to eat. Everything had suddenly come to a standstill. But with tremendous energy the government took hold and food was brought in from the outer provinces. From the moment of the earthquake, everything stopped; there was no running water and the fires could not be put out; the trains and tramways, the gas, electric lights and telephones all ceased operating. On the fourth day, with the help of a kind student friend I found my way to what had been the American Embassy; but only a few pillars remained. The only center remaining at Tokyo was the New Imperial Hotel. That seemed the only place to get news from the foreigners, and there the different Embassies had their quarters. But all was confusion; everything was changed in a moment. On the tenth of September Mrs. Finch left Tokyo to be taken by the United States Government on the steamer to Seattle.
After she had left, the first news reached me of my sister who at the time of the earthquake was climbing Mount Fugi. Someone had seen her there. That was all I knew until the eighteenth, when news of her came through the American Embassy in Kobe, where she had been taken. There, through Mrs. Finch, she learned of my safety, but could not obtain permission to join me."
Miss Alexander writes of how beautifully some of the Japanese Bahá'í friends were protected. Miss Murakami escaped with two young friends, dodged the fire here and there, until in the evening she left her home in the suburbs. Mr. Tanaka, with his little boy of nine years, had started out to travel and spread the Bahá'í teachings, but was caught on the way by the earthquake. On his return home he found his house in ashes. But his bank book had been preserved. So his money was saved. Our Bahá'í brother, Mr. Torrii, was attending an Esperanto Congress in Okayama when the earthquake occurred. He tells of how many times the Bahá'í teachings were referred to at that Congress.
The Japanese Bahá'í friends have decided to make their center at present in Kobe, where Mr. Misawa has offered his store as a center. Miss Alexander writes of the beautiful services of the Buddhist priest whom 'Abdu'l-Bahá loved.
Miss Alexander felt that she should travel for a time, speaking on the Glad Tidings of world unity in Korea and China, so she disposed of her little home in Tokyo and sailed to the "land of the Morning Calm." "It is a day and night's train journey from Tokyo to Shimonoseki," she writes to the STAR OF THE WEST, "where one takes a steamer across the channel lying between Japan and the Korean peninsula. After the night passed on a steamer, the morning dawn brings the traveler to a new country, and Fusan, the southern port of Korea, is reached. Another day's train journey full of interest, and the traveler arrives at Seoul with its surrounding hills.
"The contour of the land, the mountains, the climate, the houses and the dress and ways of the people of Chosen, as it is called in the Orient, are quite unlike those of other countries. The people all wear white linen garments. The men dress in flopping robes over full, baggy trousers tied at the ankles; the women in plaited skirts with tight short-waisted bodices, hair parted in the middle and rolled in a snug coil on the nape of the neck, and the children, with here and there bodices, skirts or trousers of bright scarlet or blue make a quaint and fascinating scene, carrying one back to the Bible times. The people are gentle in their manners and seem not to be commercial."
On her first visit to Korea some two years ago, one of the Korean friends who had heard of the Bahá'í teachings when living in Japan, "not only helped to open the way for his people to hear the Good Tidings, but acted as interpreter and guide. Nine young men sent their names and a few words expressed in their native Korean language to 'Abdu'l-Bahá. The translation of their words is: 'The message of Truth which shines all around the universe.—Found a fountain in the mountain.—The same origin from the first.—Just now I found the brilliant light of Bahá'í.—Newest voice of Truth.—The universal supreme mountain of Truth.—Long life to the Bahá'í, the fair and impartial.
"Among the friends was a young man, a Christian, who, on returning from his studies in the West, in 1921, visited Palestine and met 'Abdu'l-Bahá at Tiberius. After inquiring from him about his future work, 'Abdu'l-Bahá counseled him to teach only from the words of Christ as recorded in the Gospels. 'The Master, 'Abdu'l-Bahá, has given to me the very timely message for this generation,' was the statement of this young man.
"Three weeks before his ascension, 'Abdu'l-Bahá poured out his love and compassion upon these new friends of Korea to whom he addressed a Tablet
beginning, 'Your heartfelt sincere greetings have reached 'Abdu'l-Bahá's ears and your message gave great spiritual happiness,' and concluding, 'In all conditions my heart and spirit are with you'."
On her second journey, this autumn, Miss Alexander spoke to the students in a Buddhist college, and met various friends at her hotel, made arrangements for the translation of the little book, "Number Nine," into the Korean language, and established a Bahá'í center where the Korean people can learn more of the divine solution of all our world problems, which has been presented in the glorious Tablets of Bahá'u'lláh and 'Abdu'l-Bahá.
The Bahá'í Cause in Northern Egypt
FROM Egypt comes glowing news of the spread of the Bahá'í Cause. Mohed Mustapha, secretary of the Port Said Assembly, tells of the heroic spirit of the new believers in a town in upper Egypt, in facing persecution. "Their letter," he writes, "gives glad tidings, which brought happiness and joy to our hearts. It is but a little while since those holy souls accepted the Message. Although they are new believers, they have kept steadfast and firm and received their persecution with great joy. The fragrances of God have awakened a great love in their pure hearts so that a few weeks after their acceptance of the Cause they established a Spiritual Assembly and a school and started forth to teach the Glad Tidings in the neighboring villages and towns. The opposition which came upon them brought really no harm but resulted in the spread of the Cause among many people."
From Alexandria has come the first circular letter of the Spiritual Assembly, from which we take these words:
"The world today is submerged in materialism. Nowadays no one heeds religion or gives it any thought or care. Fanaticism, which is the great evil of the Orient has a strong hold. A great wall of difference, hatred and animosity is raised among the different creeds, and it can only be removed through the mighty Bahá'í spirit.
"Our good brother, Dr. Lotfullah Hakim, of London, arrived here a fortnight ago, and we were very glad to receive him at our regular Sunday meeting, and also in one of our monthly sessions of the Spiritual Assembly. He gladdened our hearts with the good news of the London Bahá'í Assembly and their splendid activities in the Cause.
"Last week we were honored by the presence of the great Bahá'í teacher, Shaykh Mohi-El Din, and his companion, Mr. Mohamed Wahbi, who have just arrived from Tunis, a country in the northwestern corner of Africa. Mr. Mohamed Wahbi, one of the first to accept the message, is filled with the spirit and ablaze with the fire of love. Both came to our regular Sunday meeting and gave us a glowing talk on the good work they have done. The honorable teacher opened the meeting by chanting a Tablet in his melodious voice, and then told us of his successful journey and how greatly he was confirmed by Bahá'u'lláh in spreading throughout Tunis the good news. Mr. Mohamed Wahbi gave us a brief talk, which moved our hearts and brought the tears to our eyes. He told us how he accepted the Cause, at once, upon meeting, accidentally, Shaykh Mohi-El Din and how he accompanied him from town to town and from house to house throughout Tunis. It was through them that the people of Tunis first heard of the Glad Tidings, and many were attracted to the Kingdom. Through the efforts of Mohamed Wahbi Effendi a Spiritual Bahá'í Assembly was established in Tunis."
The Ideal Sage in Chicago
IN November and December Jináb-i-Fádil gave a series of brilliant addresses on divine philosophy in Chicago, Wilmette, Kenosha, Racine, Milwaukee, to clubs, New Thought Societies, churches, schools and groups of eager investigators of the light of the New Covenant. He gave through one of the great broadcasting stations of Chicago an address on World Fellowship which friends in various regions heard over the radio.
His addresses at the Bahá'í Temple at Wilmette, in the foundation hall, have brought a beautiful vision of a united world to many who were hungering for the great revelation of God's new path to religious unity. His many addresses at the Bahá'í Headquarters in Chicago, 153 North Michigan Boulevard, have opened a new vista into the glory and power of the spiritual life and the essential necessity of the confirmations of the Holy Spirit through the Manifestations of God if we are to live the lives of peacemakers in a world of war and dissolution. Part of the time Dr. Bagdadi was translator and then again Jináb-i-Fádil would transmit in simple, glowing English the radiance of the Master's spirit. On December 13th he left with his family for a visit to Cleveland.
THE light of the Manifestations of the Eternal World has ever risen from the East and shone over to the West. One of the ways to express our thankfulness for this light is to give to the countries of the East the scientific education of the West.
Miss Genevieve Coy, a brilliantly trained scientific educator, who recently took her Doctor's Degree from Columbia University, has for the past year and a half been helping to develop the Tarbiat School in Tihrán. She has been increasing the number of grades, introducing new studies and new methods and rendering distinguished services in the blending of scientific and spiritual education. The rapid growth and expansion of the Tarbiat School have made their present quarters completely inadequate, and Dr. Moody and the Tihrán friends are seeking to build a new school structure as a memorial to Miss Lillian Kappes for her self-sacrificing services, over a period of many years, to the Tarbiat School. A beautiful appreciation of the bounty of the Cause to us in the West would be to help generously in the building of this new Tarbiat School. Contributions may be sent to Mrs. Louise D. Boyle, 2119 Connecticut Avenue, Washington, D. C.
ALMOST every day there come to us letters of appreciation of the STAR OF THE WEST and its universal articles, news, signs of the times, great chapters in Bahá'í history, life-giving words on the radiant path of spiritual living, and many are expressing a desire to help our magazine to spread the Glad Tidings of the Day of God. Therefore, we suggest a few ways to help:
- Contribute well-written, universal articles, and news.
- Let every subscriber get a subscriber.
- Give away single copies.
- Send in the names of possible subscribers.
- Secure bound volumes.
DR. ESSLEMONT, our gifted author and teacher, is now devoting all of his time to the service of the Bahá'í Cause. He has recently conducted a very successful series of meetings in Bournemouth, London and Manchester. In Manchester he spoke to most interested groups of people, giving one day a dinner-hour lecture to about one hundred and fifty workingmen at a factory, where the men were "immensely pleased with Dr. Esslemont's sketch of the Bahá'í movement and Bahá'u'lláh's call to world unity and peace. They agreed that masters and men must work together and not pull in opposite directions." In various cities Dr. Esslemont has met the Esperantists. In an address to some two hundred and fifty people at the Theosophical Society in Manchester he spoke upon religious unity. As one of the newspapers said, in reporting his address: "He did not agree with the idea that because men had fought in the past they must necessarily fight in the future. Human nature is a living thing, and must change. Scripture speaks about an era of peace, of goodwill, of happiness for all. We have only to examine all religious books to find that this is the theme of the sayings of all prophets and seers. Looking around the world today we see changes far greater than in any other period in history, and those connected with science and art are of tremendous importance. In every department of human life also we see great changes, and a progress which twenty years ago would have been thought quite impossible."
Dr. Esslemont's brilliant introduction to the Bahá'í teachings, Bahá'u'lláh and the New Era, has been reviewed at length and in very appreciative terms by a number of the leading English and Scotch papers and weeklies. Copies of this book have gone into eighteen different countries and translations are now being prepared for publication in both French and German.
IF the friends could send their renewals for subscriptions as soon as the subscription expires this would save hours of labor on the part of our devoted workers, a large amount of postage, and would provide the money needed to pay the bills for our printing which have to be met every month, on time. Often four or five letters and bills need to be sent to one person. Each one may say, "It does not matter if I delay." But think what happens when many delay! In our desire to follow the Bahá'í spirit of sending the STAR OF THE WEST even when the subscription money does not come in we incur a loss which most magazines would not consider.
But if anyone is temporarily unable to pay we will be glad to continue their subscription for a time, if they will just send us word.
If the friends will watch the date of expiration, which is now indicated on their mailing envelope, and send in their renewals immediately it will be a real service to the workers of the STAR OF THE WEST who are giving freely and joyously services which in the commercial world would amount to thousands of dollars.
Will not the friends begin the new year by sending in their unpaid subscriptions as soon as this issue arrives? Thus we can all work together for our STAR OF THE WEST.
صفحه 1 - 5
نزد عموم مربیان مجرب و محقق است پس باید متصل در این اصول تسبرّ و تعمقّ نمود تا بقدر امکان نتیجه گیریم و به آنچه مرضی و پسندیده مولای محبوب است فائز و موفق شویم . در ماه اپریل 1917 در مدرسه کلیه در بیروت نوشته شد . بدیع بشروئی
مادران عالم انسانی
یکی از اختصاصات این دور عظیم حیت و ترقیات عالمنسوان است در اعصار گذشته نسوان قویّ الفکر و الاراده که در مابین جمع چون شمع درخشیدند عده ئی بس معدود بودند که صفحا ت تاریخ ملل نام و اعمال آنان را محفوظ نگهداشت ولی در این عصر عمومی ملاحظه میشود که در تمام قطعات دنیا نهضت عظیمی در عالم نسوان پدیدار و آشکار میباشد و زنان در تمامت درجات ترقی و اعمال اجتماعی با مردان شانه به شانه میروند و نه تنها در اداره حیات خود استقلال نشان میدهند بلکه کمک عظیمی به حیات اجتماعی بشری مینمایند و آن قوای خدا داده ئی را که دست عدل الهی در آنان مساوی با مردان نهاده به حیّز بروز و شهود می آورند حتیّ آنکه در مشاغل و خدمات عالم انسانی یک رکن رکین شده اند و در مسائل بین الدول و الملل سعی عظیم نموده و قد برافراخته اند بدرجه ئی که بقوّت میتوان گفت که این یکی از امتیازات بزرگ این عصر و نجاح و فلاح عالم انسانی است چه که بدیهی است که نسوان در یک رتبه علمدار تربیت انسانی هستند زیرا که مادر جنس بشر اند و در بغل دوامن خود اطفال را تربیت نموده و بمقام رشد میرسانند بزر افکار و همم و عقاید و قوای روحیه را در اراضی افکار و قلوب اطفال غرس مینمایند مربّی حقیقی اخلاق اطفال اند و مرشد واقعرا نجات آنان پس اگر نسوان دارای افکار منوّره و همم عالیه و اخلاق مرضیه و دانش و بینش باشند اطفال نیز بهمین انوار مستنیر گردند چنانچهاگر بالعکس دارای افکار تنگ و همّت محوده و اوهام بی اساس و جبن و پستی اخلاق و عادات مسلمّ است که چون بذور را در دامن خود در مغز اطفال غرس نمایند و نشو و نما نماید قلع و قمع آن در نهایت صعوبت و اشکال میباشد از اینرو است که تربیت علمی و اخلاقی و صنعتی دختران در نخستین درجه از اهمیّت بشمار میآید و برترین وظیفه خادمین عالم انسانی شمرده میشود و این است که عقلای جهان در این خصوص مشغولند که نهایت سعی خود را بعمل آورند اوّلا صحّت بنیه بنات که موکول به نشو و نمای در تحت قوانین صحّت و اعتماد بورزش و در نهایت لزوم اگرچه بنیه شان ضعیف و مریض گردد ناچار قوای فکریه و اخلاق روحیه ممدوحه و ارادۀ قوی در بنیه ضعیف و مریض ظهور نیابد
صفحه 2 - 5
و مرض جسمانی و ضعف قوای روحیه مادران البته در اولاد نیز سرایت نماید ثانیا مربّی به علوم و افکار عصریه و توسعه دائره
اطلاعات و معلوات است تا آنکه از تقالید و اوهام ما انزل الله بها من سلطان رهائی یافته و صفحات افکار و قلوب اطفال نورسیده که دست خلقت در نهایت صفا و پاکی آفریده ظلمانی و تاریک نگردد بلکه بالعکس منوّر باصول انوار علوم و دانائی شود ثالثا تربیت روحانی است تا آنکه دارای عقاید روحانیه وافیه و ایمان محکم و تمسک بقوانین اخلاقیه و حیات روحانیه باشند و از رزائل صفات و عادات محترز و منزه باشند تا آنکه عالم انسانی به این تصفیه و تخلیه موفق گردد رابعا تربیت صنعتی است که در درجه عالیه از اهمیّت است زیرا ثمرۀ تربیت علمی عمل است و عمل عبارت از هنر است و اگر آن نباشد شجرۀ تربیت علمی شجرۀ بی ثمر خواهد بود و لذت اشتقلال در حیات حاصل نخواهد شد بالاخص آن قسمت از هنرهائی که محافظت و نگاهداری و تربیت اطفال بآن موکول و ادارۀ حیات عائله گی بآن منوط باشد این است آن اصولی که حیات فامیلی را برای یک عائله لذیذ و غیر قابل فصل میگرداند و این است آن وظائفی که فکر و عمل را توأم میسازد و از عالم لفظ به عالم عمل می آورد و این است آن آرایی که حقیقت تساوی رجال و نساء و مشارکت و معاضدت مابین این دو رکن عظیم عالم انسانی را به تحقق و واقعیت می آورد .
بشارت
خبر ورود مسعود حضرت ولیّ امرالله غصن ممتاز الهی به ارض مقدس حیفا و تلگرافات مبهجه و دستخط های نوراء که رسیده موجب نشاط و انبساط خاطر و نهضت جدیده کلّ دوستان همه جای عالم است .
ایام مقدسه
یوم اسعد فرح بخش ولادت شمس حقیقت حضرت بهاء الله و نیز شب غم انگیز صعود مرکز عهد الهی حضرت عبدالبهاء در شهر ماضی چنانچه حسب الوظیفه در همه جهات با تجمل وجه گرفته شد در باب این ممالک شاسعه بالاخص در شیکاغو در محل مشرق الاذکار مجالس پر روح و ریحانی برقرار موجب تذکرّ و تبتلّ و فتوح جدید و قیام بدیع بر نشر نفحات الهی و خدمات عالم انسانی گردید .
اعلان : چنانچه در قسمت انگلیسی شماره قبل قارئین محترم اعلان اسف آور ملاحظه فرمودند 9 صفحه قسمت فارسی با آنهمه جدیّتی که برای توسعه خود و اشتمال بر مقالات مهمّه منظوره آتیه داشت مجبورا از شماره هشت شماره نهعقب انداخته شد و با قرار اخیری که با کارکنان اداره شد که قسمت فارسی پیوسته کمتر از 9 نه صفحه نباشد بواسطه قلتّ مشترکین فارسی و حصول موانع دوره نجم باختر در بعضی ممالک شرقی و نقض وجوه اشتراک قرار گذاشتند که قسمت فارسی متجاوز از نیم صفحه نباشد ولی امید شد که موانع زائل و مشترکین زائد و صفحات و مقالات تزاید گردد .
صفحه 1 - 4
قبل از تولد حضرت باب شمس جمال حقیقت از افق ایران در شهر طهران طلوع نمود و از عالم بطون بعرصۀ ناسوت قدم گذاشت و هرچند منادئیی نبود که بظاهر این بشارت کبری را رباقصی بلاد عالم برساند ولی چنانچه سنتّ الهیّه است و عالم ناسوت مرآت عالم ملکوت است جنبش و حرکتی عظیم در بدایت قرن نوزدهم در ارکان امکان نمودار گردید و کسی ملتفت نبود که منبع این حرکات از کجاست اول مسئله ئی که طرح مذاکره دانایان ملت شد حرّیت و آزادی افراد و نغمه ملیت بود از جهتی اختراعات و اکتشافات جلوه عظیمتر کرد از جهت دیگر خون ملیت بیشتر از پیش در عروق و شریان نفوس دورانش سریعتر گردید نفوس از خواب غفلت بیدار شدند و چشم به نقائص پیشینیان باز کردند و افکار خویش را متوجه بآینده نمودند و بیقین دانستند علتّ تأخرّ و سبب عدم تقدّم و ترقیّ آداب و رسوم سلخورده و تعصب و جهالت آبآء و اجداد است لهذا اگر از این قیودات رهائی حاصل شود شبهه ئی نیست که اسباب تمدن فراهم آید و آداب و رسوم موافق زمان تأسیس شود و ظهور این جنبه حیات از خصائص این قرن جدید است در هر طبقه از طبقات هیئت اجتماعیه بشریّه چه دینی چه سیاسی و چه اقتصادی و چه مادّی تغییرات حاصل اساس مشروطیت در ممالک اروپ برقرار شد و شالوده بنای استبداد و حکمرانی مطلق رو بخرابی گذاشت سرداران ملتّ و حکمداران مملکت اروپ مجامع عمومیه تشکیل دادند و در ترتیب امور مملکت بحث کردند و منبع بیع علمان را مورد بحث قرار دادند در اکثر جاها جمعیت علمیه از برای نشر افکار صلح عمومی ترتیب داده شد جمعی در صدد تحقیق مسائل اجتماعی برآمده و بر هر ذیفکری واضح بود که لابد با وجود این تغییرات امر عظیمی در عالم پدیدار خواهد شد این وقوعات در بدایت تولد وجود مبارک بود و حال حدود یک قرن گذشته است و بر بهائیان عالم مقتضی چنان است که این روز را باحسن مایمکن بگیرند و در ترقی امر در مدّت این صد سال سخنوری کنند و تغییرات کلیه را بنمایانند و محافل و مجالس بیارایند و نطق و صحبت کنند و نقشه صد سال بعد را بریزند و از امروز در اجراء ان همتّ کنند و چنانچه خود از فیض موفور نصیب برده اند بسائرین نیز عرضه دارند و چه خوش است که در جمیع بلاد اعلان شود و در شهرهای بزرگ نمایندگان از شهرهای دیگر حاضر شوند و چند روزی به کنفرانس بگذرانند و از این اجتماعات نتیجه گیرند و ماحصل پس از طبع بجمیع مدن فرستاده شود تا معلوم شود که تابحال
صفحه 2 - 4
چه شده است و اگر فتوری حاصل گشته علت چه بوده و در چاره آن بکوشند و جدّی است که تأخیر نشود زیرا جنگ و جدال اقطار عالم را احاطه نموده و بهای حیات از انظار افتاده عجیب است اگر جزئی درو درد وجود پیدا شود بانواع وسائل تشبثّ گردد تا رفع شود و هیکل عالم در حالت نزع است و امراض و آلام کشنده از هر جهت مستولی گشته و مردم چنان بهم ریخته اند که ابدا از علاج حکیم حاذق خبر ندارند و هرچه طبیب حقیقی فریاد زند که ای جمع بشر دریاق اعظم آمده بسوی آن بشتابید گوشی نه که بشنود و عقلی نه که ادراک نماید ولی البته وقتی آید که چنان مرض مستولی شود که زمام اختیار از دست برود و قوّه مقاومت نماند آنگاه میدان حکیم مشفق باز و بعقل و تدبیر خویش چاره نماید و در بعضی مواقع رجوع به کارد و تیغ کند و اعضای ناخوش علاج ناپذیر را قطع نماید تا کم کم هوش و گوش باز آید حال شمس حقیقت وسیلۀ نجات از جمیع امراض را نشان داده و کلیۀ بهائیّه تأسیس نموده و بهائیان را در تشخیص امراض روحانی ماهر و خلاق فرموده ولی بواسطه شئون دنیویه و ترقیّ تمدّن مادیّه نفوس چنان مخمور جسمانیات هستند که اکثری ابدا اعنتا ندارند و از پی علاج برنیایند حال بسبب این جنگ عمومی احتیاج کلی مردم ظاهر و عیان و میدان بهائیان وسیع و نمایان فقط باید همّت نمود و معلومات خود را که از منبع حقیقی اخذ نموده اند بقدر امکان بر سائرین مبذول دارند و یقین است که چون این نیات را بحیز افعال آرند آنگاه نتائج حسنه پدیدار آید و شریعت الهیّه چنان جلوه نماید که جمیع امراض مزمنۀ هلاک کننده بکلی زائل شود زیرا مرض عدم صحّت است اگر صحّت باشد مرض وجود ندارد و اصول و قوانین الهیّه صحّت است اگر منتشر شود امراض زائل گردد و هیکل جهان صحیح و سالم بنماید و ابواب فلاح و نجاح از هر جهت باز شود رأفت و مهربانی از خصائص نوع انسانی است و بر هر فرد عاقلی واضح است که چون نوع خود را در عذاب بیند مجبور شود که بمعاونت و نجات او برخیزد حال افق عالم را تاریکی فرا گرفته و غبار جهل و نادانی آینه پاک عقول و ادراکات را تار و تیره نموده و طوق تقالید و خرافات پیشینیان در اعماق افتاده ولی از میمنت این ظهور بدیع جمعی به فیض عظیم رسیده اند و شایسته و سزاوار چنان است که از آنچه بهره برده اند بر سائرین نیز مبذول دارند و جواهر ثمینه ئی که دارند بر اهل امکان عرضه دارند و بنمایند اگر مقبول افتاد مقصود حاصل والا بوظیفه خود عمل نموده اند با وجود بیانات شتی و کتب و الواح لاتحصی درین باب آنچه گفته شود یاوه گوئی است ولی خمیرۀ انسان چنان سرشته شده که مدام باید اصول و قوانین حیات را تکرار نماید و بخاطر آرد تا ذهنی شود و جزء تجربیات یومیه گردد و این مسئله
صفحه 1 - 3
و مسطور است و این تمدّن روحانی عمومی بمنزله میوه و ثمره شجرۀ تمدن عمومی مادّی است که اگر تحقق یابد شجرۀ تمدّن مثمر و الا لایق نار خواهد بود چه که بدون تأسیس این تمدن الهی عمومی تمام آلات و اختراعات مصروف در استیصال ریشه حیات عالم انسانی خواهد شد و ثروت نوع بشر و محصول سعی افکارشان مصروف در تهیّه معرکه های خونین و قبرستانهای وسیع برای جوانان ملل خواهد بود و ظلمات غروب فوق حروب و آثار عقب و مار افق عالم انسانی را تیره و تار میسازد و یقین است که با این ادوات و اختراعات هادمه پی در پی آتیۀ بسیار خطرناکتری خواهد بود پس این مهمترین وظیفه عموم دانایان و خیرخواهان بالأخص رؤسای دین و نویسندگان ملل است که در نطقها و تألیفات خود عقول و افکار ملل را بعالم روشن ملکوت محبّت عمومی نزدیک نمایند و زنگ غبار سوء تفاهمات و تعصّبات جنسی و مملکتی و دینی که از نتیجۀ جهالات قدیمه باقی مانده از مرایاء قلوب بزدایند تا هواهای نفسانی و اغراض اجتماعی که موجب مخاطر گذشته و آینده است زائل و چنانچه حضرت عبدالبهاء مروّج و مبیّن این تمدن عمومی روحانی این عصر اعظم فرمودند تمدّن مادّی مانند زجاج صافی و تمدّن الهی مانند نور آن باشد که در سرتاسر عالم بدرخشد و دنیای حاضره مانند یک بیت معمور مزیّن و عموم نوع بشر مانند یک عائله در نهایت الفت و محبّت در آن زندگی نمایند جنسیّات مختلفه تأسیس جنسیّت واحده یعنی جنس انسانی نماید و ادیان مختلفه منووّی بدیانت واحده یعنی ستایش الوهیت و تقدیس کلّ مظاهر مقدسه و خدمت به وحدت عالم انسانی گردد و شمس ملکوت چنان در مرایاء قلوب انعکاس یابد که استعدادش تمامت وجه ارض را روشن نماید و تمامت افراد بشر مانند نجوم زاهره یک آسمان و اوراد معطرّه یک بوستان و اعضاء معاونه یک هیکل و قطرات مرتبطه یک اقیانوس گردند این است مقصد نهضت هشتاد ساله این امر عظیم بهائی که برای وصول بآن هزاران نفوس قربانی شدند و این است خدمت حقیقی بملکوت الهی و عالم انسانی و این است همان روزی که انبیاء و مقدّسین سلف ورود آنرا بشارت فرمودند
صفحه 2 - 3
قرن اول از بدایت تولد حضرت بهاء الله
هر امری از امور دنیا که صفحه روزگار را تغییر دهد و سبب ظهور معنی و تری الارض غیرالارض گردد روح جدیدی بعالم امکان بخشد و خلق بدیع تشکیل و قرن جدید تأسیس کند آن شایان تذکار و قابل جذب افکار است و چون فصل آن بازآمد بذکر و فکر آن ایامی چند بگذرد و تفصیلات آن در پیش نظر مجسم شود و چنان اثر نماید که گویا عین آن واقعه مکرّراً حادث در بین جمیع ملل قبائل موجوده فصول و مراقبتی است که از جمله تارو پودشان محسوب و سالی نمیگذرد مگر آنکه بخاطر آرند و بذکر آن مشغول شوند در عالم سیاست سرداران ملتّ که بقوّت بازو و حدّت حکمت و عدالت اساس مملکت را محکم نموده اند و سبب ترقی دولت و تقدم ملت گشته اند نامشان در صفحه قلوب آدمیان مرکوز و از برای اینکه عنوان ظاهر و باطن توأم گردد بنام آن مجسّمه و تذکار نصب نمایند و همچنین در عالم علوم و فنون و ادبیات و سائر حرکات مفیده انسانیه این امر جاری در جمیع ممالک متمدنه نفوسیکه به عالم انسانیت خدمت نموده اند و در راه ترقی نوع انسان دچار زحمات و بلیّات شدند یعنی غمخواران ملت و مخترعین و مکتشفین و صاحبان علم و فن هر چند در ایّام حیات از شیرینی زندگانی لذتی نبردند ولی چون خدمات نمایان آنان ظاهر و عیان شد در نزد افراد ملت عزیز شدند و سال به سال آنان را در نظر آرند و تأسیسمحافل و مجالس کنند و احتفالات بیارایند و از همّت بلند آنان سخن رانند و جوانان نورسیده را تشویق و تحریض کنند که بر اثر اقدام آن نفوس مشی نمایند و بر مشروعات عالم بشری بیفزایند این اوضاع از عالم تراب است حال اگر چنین وقوعاتی در عالم روح واقع شود و نفوس بشر را از آلودگی بعالم خاک که نتیجۀ آن مرگ و موت است نجات دهد و طیور افکار را در غصون عالم بالا لانه و آشیانه دهد و بکلی حیات روحانی و جسمانی را بر اساسی دیگر بنهد و بزم محبّت و یگانگی بیاراید و روابط دوستی بین افراد متضاده بشریه محکمتر و راسختر کند آیا اعتبار و اهمیت چنین واقعه روح بخشی شایان تذکار هست یا نه شکی نیست که مواهب زندگانی اعظم نعمت الهیّه است هرکس از آن محروم هر ذیروحی از او بیزار و چاره ئی جز چهار دیوار خاک و مؤآنست باقوای دمار و اضمحلال ندارد پس هر واقعه ئی که سبب ازدیاد و زندگانی حقیقی است آنرا باید بخاطر آورد و زبان بشکرانه گشود و چنین نفحۀ حیاتی را غنیمت شمرد در عالم امر اعظم واقعه همانا تولدّ حضرت بهاء الله است که در دوازدهم ماه نوامبر 1817 یعنی حدود صد سال قبل واقع دو سال
صفحه 1 - 2
قیام کنیم هرچند ماهیان ضعیفیم ولی در محیط اعظم غوطه میخوریم جمیع انظار عالم متوجه ما ها است که در اینجا در ظلّ روضه مبارکه هستیم همه انظار متوجه ماها است چه نفوس داخله و چه نفوس خارجه عموما متوجه باین نقطه هستند که از ما چه ظهور و بروزی مینماید باید ما چنان باشیم که جمیع خلق حیران در اطوار و رفتار ماباشند نفوسی که به زیارت روضه مبارکه میآیند چون ما ها را ملاقات کنند اگر پژمرده اند تر و تازه شوند اگر افسرده اند مشتعل گردند اگر غافل اند آگاه شوند اگر مقیّدند منقطع گردند باری من حالا میخواهم به حیفا مراجعت کنم از جوار رحمت کبری بمقام اعلی بروم شاید این سفر من طول بکشد و شاید من دیگر شما را نبینم بجهت اینکه من در خطر عظیم هستم حکمت اقتضا نمیکند که تفاصیل را بگویم مختصر این است که لوایحی از اینجا فرستاده شده است چه از خارج و چه از داخل بالاتفاق فرستاده اند لهذا خطر عظیم در پیش است مگر صون حمایت الهی حفظ کند چنانچه در زمان عبدالحمید حفظ نمود مقرّر شده بود و ارادۀ سنیّه صادر که مرا بفیزان بفرستند و در فیزان چه خواهند نمود مجهول بود بغتته اعلان حرّیت شد و آنچه که مقرر بود بهم خورد ولی این نهایت آمال و آرزوی من بود که خاتمه حیات مسک گردد و الآن این آرزوی من است اگر بشهادت کبری فائز گردیم وفا بآستان مبارک نموده ایم در ایّام عبدالحمید وقتیکه خبر فیران آمد بعضی از احباب مطلع بوده اند از جمله مرحوم آقا رضا از جمله مرحوم آقا میرزا محمود از جمله آقا سیّد یحیی از جمله میرزا اسدالله از جمله آقا سیّد علی اکبر سه روز و سه شب وابور از حیفا بعکا و از عکا بحیفا میرفت و کالسکه مهیّا و راه از طرف برج باز و قونسول التماس مینمود متصل خبر میفرستاد که وابور حاضر است کالسکه حاضر قایق در میان عکا و حیفا حاضر لهذا خواهش دارم که بکمال سرعت حرکت کنید حضرات احباب بجمیع این وقوعات مطلع بودند ابدا قبول نکردم زیرا نهایت آمال و آرزو این بود که این جان ضعیف را در سبیل جمال مبارک فدا نمایم و حالا هم چنین است شاید این موهبت حاصل شود و من دیگر شما را نبینم از شماها رجا دارم که در این مدّت که با شما ها بودم انسان است لابد از برای او قصور حاصل میشود انسان جائز النسیان است من از همه شما ها راضی هستم لهذا میخواهم که شماهم از من راضی باشید
صفحه 2 - 2
شما را خواستم از برای این امیدم چنان است که همۀ شماها چشم از قصور من بپوشید شاید دیگر شما را نبینم .
پیام امر مبارک در مرکز رادیو در شیکاغو
تعجّبی نیست که اعظم پیام صحبت را از مشرق موطن ظهورات الهیّه توسط قوّه عظیم رادیو بشنوید فی الحقیقه رادیو یکی از بزرگترین معجزات این قرن است وقتی که انبیاء سلف خواب این عصر عظیم را میدیدند در ضمن بشاراتشان میگفتند که در آن عصر روشن عالم انسانی چنان اقتداری مییابد که از مسافات بسیار بعیده با یکدیگر تکلم و رابطه خواهند نمود ادراکات ناقصه نمیتوانست اوضاع تلگراف و تلفون و رادیوی این اعصار را مشاهده نماید و چون میگفتند که ممالک عالم بهمدیگر نزدیک میشوند عقول ضعیفه نمیتوانستند کشتی های سریع السیر و راه آهن های برق پیما و وسائل مرابطۀ این عصر را ببینند شبهه ئی نیست که یک قسمت از خوابهای مقدّسین گذشته در خصوص این عصر طلائی یعنی ترقیات مدنیت جسمانیّه تحقق یافته و شکی نیست که متدرجا بمقام بلوغ خواهد رسید عصر بلوغ عالم انسانی و عمومیّت تمدّن است و قرن اکتشافات و اختراعات عجیبه است ولی نتیجه همه این زحمات و اختراعات و تأسیس تمدّن عمومی مادّی تسهیل زندگانی نوع بشر و سرور ایام حیات ما است لکن این سهولت و سرور در حیات بوسیله تمدن مادّی عمومی فقط وقتی تواند حاصل شد که منضمّ با تمدن اخلاقی و روحانی گردد یعنی چنانچه در این کور عظیم از نتیجه سعی و کوشش مادّی گذشتگان این تمدن جدید عمومی ولادت یافت یک تمدن جدید اخلاقی عمومی نیز در افکار و قلوب نوع بشر ولادت یابد که بکلی مطابق و موافق و درخور این تمدن مادّی عمومی باشد و آن ارتباط قلوب ملل عالم است با یکدیگر برابطۀ محبت حقیقی و معاونت و معاضدت فامیلی با همدیگر و حقوق منشاویه و عدالت متحده فیمابین تمام فرزندان انسانی یعنی تأسیس یک اخوت عمومیه که همه نژاد ها و ادیان و ممالک را مانند آلات یک فابریقه بر یکدیگر مرتبط و معاون قرار داده که برای راحت و سرور حیات عمومی سعی نمایند این است آن تمدّن روحانی که بنام صلح و تأسیس ملکوت الهی در روی زمین در قسمت روحانی از خوابهای انبیاء سلف در خصوص این عصر عظیم مذکور و
نجم باختر جلد 14 . شماره 10 – 09 دسمبر و جنوری . نجم باختر مجله اخلاقی تربیتی روحانی عمومی است . ماهی یک بار طبع و توزیع میشود . دسمبر و جنوری 1923
صفحه 1- 1
بیان مبارک حضرت عبدالبهاء 31 اکتوبر 1915
این سفر امریکا خیلی زحمت داد چند سال طول کشید هر روز در یکجائی در حرکت بودم لکن تأییدات و قدرت الهی واضح و آشکار بود مثلا در جائی بودم ضعف و تب بدرجه ئی بود که ابدا قدرت بر حرکت نبود بمحض اینکه سوار میشدم حال تغییر میکرد تب و ضعف رفع میشد قوّت حاصل میشد تا بمنزل میرسیدیم از نیویورک که حرکت به سانفرانسیسکو کردیم شش شبانه روز راه آهن طی میکند وقتی بیرون آمدیم ابدا قوّت و قدرت نداشتم ضعف بسیار مستولی بر جسم بود و گمان میرفت که نتوانم تحمّل یک روز راه آهن کنم بمحض اینکه سوار راه آهن شدم حال تغییر کرد بدرجۀ که بکمال خوشی بسانفرانسیسکو رسیدیم مثل این بود فورا تأیید میرسید و همچنین در آن حال وقتی که به کنائس میرفتم وقتی که وارد میشدم در کمال ضعف بسیار اوقات هم تب داشتم و هم نوازل صدریه ولی نمیگفتم مبادا احباب محزون و مکدر شوند ولی به مجرّد وارد شدن در کنائس زائل میشد یک ساعت صحبت میکردم آن تأییدات جمال مبارک سر میزد اگر تأییدات جمال مبارک نبود یک روز نمیتوانستم تحمل زحمات ومشقات این سفر را بکنم امّا این بود که تأییدات او پی در پی میرسید لشکر وقتی که در صف حرب وارد میشود پی در پی امداد پادشاه میرسد امّا اگر در جائی راحت بنشیند بلکه پادشاه سئوال هم از احوال او نمیکند و راحت نشسته است باری من چند روزی بود آمدم اینجا اولا آنکه به زیارت روضه مبارکه ایّامی چند مشرّف شوم ثانیا اینکه بعضی کارهای شما را بقدر امکان کوشیدم که راحتی حاصل شود مثل مسئله عسکریه و مسئله اعشار و بعضی مسائل که تعلق بخودم داشت بجهت تصفیه این امور
صفحه 2 - 1
که الحمدلله اختتام پذیرفت حال خیال مراجعت دارم در طبریّه و عدسیّه بعضی کارها هست که تعلق باحباب دارد بجهت تصفیه آن امور میخواهم بروم هرچند تحمّل اینگونه امور را ندارم ولی هرطوری هست تحمّل میکنم ما ها همه جمیع باید که خدمت یکدیگر را بکنیم غمخوار یکدیگر باشیم ضرر هریک را ضرر کلّ بدانیم زحمت هر یک را زحمت کلّ بدانیم چه که ما ها امواج یک دریا هستیم و اشجار یک بوستان نشو و نمای ما از رشحات سحاب عنایت جمال مبارک است لذا باید متحد باشیم متفق باشیم بخدمت یکدیگر پردازیم و ممنون و متشکر باشیم باری جمال مبارک محض الطاف و رأفت کبری تاجهای مرصع گرانبها بر سر های ما گذاشته که جواهر زاهره اش بر قرون و اعصار میدرخشد هر چند ما هیچیم ولکن فضل و عنایت او عظیم ما مانند ذراتی میمانیم که در شعاع آفتاب نمودار شویم هرچند ذرّه ناچیز است ولکن چون پرتو آفتاب بر او افتد نمودار و آشکار گردد قدر این موهبت کبری را باید بدانیم اگر قدرش را ندانیم از دست میرود پنجاه سال جمال مبارک صدمه و بلایا کشیدند و ما را بکمال الطاف تربیت فرمود تا هر یک از ما در انجمن عالم شمع روشن شود ملاحظه در نفوس مبارکه اسلاف نمائید با وجود آنکه در بدایت هیچ بودند امّا چون پرتو تربیت مظاهر مقدّسه بر سر آنها افتاده و هریک در افق عزّت ابدیّه ستارۀ روشن شدند از نفوس سالفه معلوم میشود که در قرون لاحقه چه خواهد شد هر یک از بندگان جمال مبارک شهیر آفاق خواهد شد اگر بموجب وصیّت و نصایح جمال مبارک رفتار نمایند والا نسیا منسیا میشوند باری باید قدر این موهبت را بدانیم و بآنچه که سزاوار این مواهب است
