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[Page 97]
--PATTERN--
THE time has arrived for the world of humanity to hoist the standard of the oneness of the human world, so that solidarity and unity may bind together all the nations of the world, so that dogmatic formulas and superstitutions may end, so that the essential reality underlying all the religions founded by the Prophets may be revealed.
That reality is one.
It is the love of God, the progress of the world, the oneness of humanity.
That reality is the bond which can unite all the human race.
That reality is the attainment of the benefits of the most great peace, the discarding of warfare.
That reality is progressiveness, the undertaking of the colossal tasks in life, the oneness of public opinion.
Therefore strive, O ye people! and put forth your efforts, that this reality may overcome the lesser forces in life, that this king of reality may alone rule all humanity.
Thus may the world of mankind be reformed. Thus may a new springtime be ushered in and a fresh spirit may resuscitate mankind.
The individuals of humanity, like refreshed plants, will put forth leaves and blossoms and fruit, so that the face of the earth will become the long promised and delectable paradise, so that the great bestowal, the supreme virtues of man will glisten over the face of the earth. Then shall the world of existence have attained maturity.
This is my message.
Words of 'Abdu'l-Bahá.
--PHOTO--
Miss Martha L. Root (in front at left), Mrs. Ida A. Finch (just behind her) and Miss Agnes Alexander and Japanese friends, at the home of Mrs. Takeshita, Tokyo, Japan.
For a number of years Miss Alexander and Mrs. Finch have been announcing in Japan the Bahá’í principles of the oneness of mankind. Miss Martha Root joined them last April, and gave a series of lectures in Tokyo. Miss Root, a journalist by profession, met 'Abdu'l-Bahá in Pittsburgh in 1912, and in 1914 she started on a journey around the world "to see for herself," as she said, how the Bahá’í Teachings were really uniting into one great spiritual brotherhood the diverse races and religions. What she found actually accomplished was wonderful beyond all her imagining. She decided to dedicate her life and her abilities to making known these great Teachings. She has traveled extensively in North and South America; now she is traveling in Asia, the home of religions, telling everywhere the good news that in the sight of God all religions and races are one, that the Sun of Truth is shining again, from a new horizon, with a world-uniting message, its rays bringing a new physical and spiritual civilization, new arts, sciences and inventions, a new spiritual humanity, for this Sun of Truth is the Light of Reality which has arisen with healing on its beams that "this handful of dust, the world," may be in unity.
| Vol. 14 | JULY, 1923 | No. 4 |
THE source of all good is trust in God, submission unto His Command, and contentment with His holy Will and Pleasure.
The essence of wisdom is the fear of God, the dread of His scourge and punishment, and the apprehension of His Justice and Decree.
The essence of religion is to testify unto that which the Lord hath revealed, and follow that which He hath ordained in His mighty Book.
The source of all glory is acceptance of whatsoever the Lord hath bestowed, and contentment with that which God hath ordained.
The essence of Love is for man to turn his heart to the Beloved One, and sever himself from all else but Him, and desire naught save that which is the desire of his Lord.
True remembrance is to make mention of the Lord, the All-Praised, and forget aught else beside Him.
True reliance is for the servant to pursue his profession and calling in this world, to hold fast unto the Lord, to seek naught but His grace, inasmuch as in His Hands is the destiny of all His servants.
The essence of detachment is for man to turn his face towards the courts of the Lord, to enter His Presence, behold His Countenance, and stand as witness before Him.
The essence of understanding is to testify to one's poverty, and submit to the Will of the Lord, the Sovereign, the Gracious, the All-Powerful.
The source of courage and power is the promotion of the Word of God, and steadfastness in His Love.
The essence of charity is for the servant to recount the blessings of His Lord, and to render thanks unto Him at all times and in all conditions.
The essence of wealth is love for Me; whoso loveth Me is the possessor of all things, and he that loveth Me not is indeed of the poor and needy. This is that which the Finger of Glory and Splendour hath revealed... ...
The essence of faith is fewness of words and abundance of deeds; he whose words exceed his deeds, know verily his death is better than his life. . . . . .
The source of all evil is for man to turn away from his Lord and set his heart on things ungodly.
The most burning fire is to question the signs of God, to dispute idly that which He hath revealed, to deny Him and carry one's self proudly before Him.
The source of all learning is the knowledge of God, exalted be His Glory, and this cannot be attained save through the knowledge of His Divine Manifestation.
The essence of abasement is to pass out from under the shadow of the Merciful, and seek the shelter of the Evil One.
The source of error is to disbelieve in the One True God, rely upon aught else but Him, and flee from His Decree.
True loss is for him whose days have been spent in utter ignorance of his self.
The essence of all that We have revealed for thee is Justice, is for man to free himself from idle fancy and imitation, discern with the eye of oneness His glorious handiwork, and look into all things with a searching eye.
Thus have We instructed thee, manifested unto thee Words of Wisdom, that thou mayest be thankful unto the Lord, Thy God, and glory therein amidst all peoples.
Words of Bahá'u'lláh.
SCIENCE has discovered a new universe. Its great stars, most of which are suns, according to new measurements are often found to be millions of miles in diameter, separated from us and from each other by bewildering stretches of light years of a vastness which baffles all attempts at comprehension. Our little earth, with all its teeming life, is but a speck in this splendid immensity. Modern science reveals a universe ordered by laws so invariable that astronomers can prophesy an eclipse generations before it appears on the field of vision. The atom, according to the new physics, is itself a little solar system and reveals in miniature the order of the great cosmos.
To many the very immensity and orderliness, the mechanistic perfection of the physical universe make the thought of God unnecessary. Thus, while science is revealing new universes and through the practical application of the discoveries of physics, chemistry, biology and preventive medicine is bringing in a new, material civilization the most resplendent which the world has seen, it is at the same time undermining for many the foundations of religious faith and the historic sanctions for the good life.
The conflict between science and religion is carried forward, in pulpit, in press, in university hall. What is to be done?
The Bahá’í Teachings present to our modern world the great harmonizing, synthesizing, uniting force, scientific and spiritual, for which we have been waiting. 'Abdu'l-Bahá proves the whole vast universe which science has discovered to be a new revelation of the existence and activity of God, the Ever-Living, the Omnipotent Mind, the Pure Creator. Both science and religion are from the one Sun of Reality. When truly understood, together they flood the world with light upon light.
In his great Tablet to the distinguished scientific scholar of Switzerland Professor Auguste Henri Forel, 'Abdu'l-Bahá with triumphant scientific, spiritual logic proves the existence of God and the reality of the spirit. The National Spiritual Assembly of America has received within the last few weeks a translation of this Tablet made by Shoghi Effendi. The STAR OF THE WEST feels that it is greatly privileged in having the opportunity to publish this translation by Shoghi Effendi, so simple and comprehensive in its style, so profound and searching in its insight, for through earnest study of this masterful translation of the great Tablet the student can grow more and more into an understanding of the magnificent philosophy of and the scientific proofs of God's existence.
THE TABLET TO DR. FOREL
Translated by Shoghi Effendi
His honour the esteemed and distin guished professor, Dr. Forel, the glory of God, the All-Glorious rest upon him.
O revered personage, lover of truth! Thy letter dated 28th, 1921, hath been received. The contents thereof were most pleasing and indicated that, praised be the Lord, thou art as yet young, and searchest after truth, that thy power of thought is strong and the discoveries of thy mind manifest.
Numerous copies of the epistle I had written to Dr. Fisher are spread far and wide and everyone knoweth that it hath been revealed in the year 1910.
Apart from this, numerous epistles have been written before the war upon the same theme, and reference too, hath been made to these questions in the Journal of the San Francisco University, the date whereof is known beyond any doubt. In like manner have the philosophers of broad vision praised highly the discourse eloquently delivered in the above named University. A copy of that paper is thus enclosed and forwarded. Thy works are no doubt of great benefit, and if published, send us a copy of each.
By materialists, whose belief with regard to Divinity hath been explained, is not meant philosophers in general, but rather that group of materialists of narrow vision that worship that which is sensed, that depend upon the five senses only, and whose criterion of knowledge is limited to that which can be perceived by the senses. All that can be sensed is to them real, whilst whatever falleth not under the power of the senses is either unreal or doubtful. The existence of the Deity they regard as wholly doubtful.
It is as thou hast written, not philosophers in general but narrow-minded materialists that are meant. At to deistic philosophers, such as Socrates, Plato and Aristotle, they are indeed worthy of esteem and of the highest praise, for they have rendered distinguished services to mankind. In like manner we regard the materialistic, accomplished, moderate philosophers, that have been of service (to mankind).
We regard knowledge and wisdom as the foundation of the progress of mankind, and extol philosophers that are endowed with broad vision. Peruse carefully the San Francisco University Journal that the truth may be revealed to thee.
Now concerning mental faculties, they are in truth of the inherent properties of the soul, even as the radiation of light is the essential property of the sun. The rays of the sun are renewed but the sun itself is ever the same and unchanged. Consider how the human intellect develops and weakens, and may at times come to naught, whereas the soul changeth not. For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul dependeth not upon the body. It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own. The mind is circumscribed, the soul limitless. It is by the aid of such senses as those of sight, hearing, taste, smell and touch, that the mind comprehendeth, whereas, the soul is free from all agencies. The soul as thou observeth, whether it be in sleep or waking, is in motion and ever active. Possibly it may, whilst in a dream, unravel an intricate problem, in-capable of solution in the waking state. The mind, moreover, understandeth not whilst the senses have ceased to function, and in the embryonic stage and in early infancy the reasoning power is totally absent, whereas the soul is ever endowed with full strength. In short, the proofs are many that go to show that despite the loss of reason, the power of the soul would still continue to exist. The spirit however possesseth various grades and stations.
As to the existence of spirit in the mineral: it is indubitable that minerals are endowed with a spirit and life according to the requirements of that stage. This unknown secret, too, hath become known unto the materialists who now maintain that all beings are endowed with life, even as He saith in the Qur'án, "All things are living."
In the vegetable world too, there is the power of growth, and that power of growth is the spirit. In the animal world there is the sense of feeling, but in the human world there is an all-embracing power. In all the preceding stages the power of reason is absent, but the soul
existeth and revealeth itself. The sense of feeling understandeth not the soul, whereas the reasoning power of the mind proveth the existence thereof.
In like manner the mind proveth the existence of an unseen Reality that embraceth all beings, and that existeth and revealeth itself in all stages, the essence whereof is beyond the grasp of the mind. Thus the mineral world understandeth neither the nature nor the perfections of the vegetable world; the vegetable world understandeth not the nature of the animal world, neither the animal world the nature of the reality of man that discovereth and embraceth all things.
The animal is the captive of nature and cannot transgress the rules and laws thereof. In man however there is a discovering power that transcendeth the world of nature and controlleth and interfereth with the laws thereof. For instance, all minerals, plants and animals are captives of nature. The sun itself with all its majesty is so subservient to nature that it hath no will of its own and cannot deviate a hair's breadth from the laws thereof. In like manner all other beings, whether of the mineral, the vegetable or the animal world, cannot deviate from the laws of nature, nay, all are the slaves thereof. Man, however, though in body the captive of nature is yet free in his mind and soul, and hath the mastery over nature.
Consider: according to the law of nature man liveth, moveth and hath his being on earth, yet his soul and mind interfere with the laws thereof, and, even as the bird he flieth in the air, saileth speedily upon the seas and as the fish soundeth the deep and discovereth the things therein. Verily this is a grievous defeat inflicted upon the laws of nature.
So is the power of electrical energy: this unruly violent force that cleaveth mountains is yet imprisoned by man within a globe! This is manifestly interfering with the laws of nature. Likewise man discovereth those hidden secrets of nature that in conformity with the laws thereof must remain concealed, and transfereth them from the invisible plane to the visible. This, too, is interfering with the law of nature. In the same manner he discovereth the inherent properties of things that are the secrets of nature. Also he bringeth to light the past events that have been lost to memory, and foreseeth by his power of induction future happenings that are as yet unknown. Furthermore, communication and discovery are limited by the laws of nature to short distances, whereas man through that inner power of his that discovereth the reality of all things, connecteth the East with the West. This, too is interfering with the laws of nature. Similarly, according to the law of nature all shadows are fleeting, whereas man fixeth them upon the plate, and this, too, is interference with a law of nature. Ponder and reflect: all sciences, arts, crafts, inventions and discoveries, have been once the secrets of nature and in conformity with the laws thereof must remain hidden; yet man through his discovering power interfereth with the laws of nature and transfereth these hidden secrets from the invisible to the visible plane. This again is interfering with the laws of nature.
In fine, that inner faculty in man, unseen of the eye, wresteth the sword from the hands of nature, and giveth it a grievous blow. All other beings, however great, are bereft of such perfections. Man hath the powers of will and understanding, but nature hath them not. Nature is constrained, man is free. Nature is bereft of understanding, man understandeth. Nature is unaware of past events, but man is aware of them. Nature forecasteth not the future; man by his discerning power seeth that which is to come. Nature hath no consciousness of itself, man knoweth about all things.
Should anyone suppose that man is but a part of the world of nature, and he being endowed with these perfections,
these being but manifestations of the world of nature, and thus nature is the originator of these perfections and is not deprived therefrom, to him we make reply and say:—the part dependeth upon the whole; the part cannot possess perfections whereof the whole is deprived.
By nature is meant those inherent properties and necessary relations derived from the realities of things. And these realities of things, though in the utmost diversity, are yet intimately connected one with the other. For these diverse realities an all-unifying agency is needed that shall link them all one to the other. For instance, the various organs and members, the parts and elements, that constitute the body of man, though at variance, are yet all connected one with the other by that all-unifying agency known as the human soul, that causeth them to function in perfect harmony and with absolute regularity, thus making the continuation of life possible. The human body, however, is utterly unconscious of that all-unifying agency, and yet acteth with regularity and dischargeth its functions according to its will.
Now concerning philosophers, they are of two schools. Thus Socrates the wise believed in the unity of God and the existence of the soul after death; as his opinion was contrary to that of the narrow-minded people of his time, that divine sage was poisoned by them. All divine philosophers and men of wisdom and understanding, when observing these endless beings, have considered that in this great and infinite universe all things end in the mineral kingdom, that the outcome of the mineral kingdom is the vegetable kingdom, the outcome of the vegetable kingdom is the animal kingdom and the outcome of the animal kingdom the world of man. The consummation of this limitless universe with all its grandeur and glory hath been man himself, who in this world of being toileth and suffereth for a time, with diverse ills and pains, and ultimately disintegrates, leaving no trace and no fruit after him. Were it so, there is no doubt that this infinite universe with all its perfections has ended in sham and delusion with no result, no fruit, no permanence and no effect. It would be utterly without meaning. They (the philosophers) were thus convinced that such is not the case, that this Great Workshop with all its power, its bewildering magnificence and endless perfections, cannot eventually come to naught. That still another life should exist is thus certain, and, just as the vegetable kindom is unaware of the world of man, so we, too, know not of the Great Life hereafter that followeth the life of man here below. Our non-comprehension of that life, however, is no proof of its non-existence. The mineral world, for instance, is utterly unaware of the world of man and cannot comprehend it, but the ignorance of a thing is no proof of its non-existence. Numerous and conclusive proofs exist that go to show that this infinite world cannot end with this human life.
Now concerning the essence of Divinity: in truth it is on no account determined by anything apart from its own nature, and can in nowise be comprehended. For whatsoever can be conceived by man is a reality that hath limitations and is not unlimited; it is circumscribed not all-embracing. It can be comprehended by man, and is controlled by him. Similarly it is certain that all human conceptions are contingent, not absolute; that they have a mental existence, not a material one. Moreover, differentiation of stages in the contingent world is an obstacle to understanding. How then can the contingent conceive the Reality of the absolute? As previously mentioned, differentiation of stages in the contingent plane is an obstacle to understanding. Minerals, plants and animals are bereft of the mental faculties of man that discover the realities of all things, but man himself comprehendeth all the stages beneath
him. Every superior stage comprehendeth that which is inferior and discovereth the reality thereof, but the inferior one is unaware of that which is superior and cannot comprehend it. Thus man cannot grasp the Essence of Divinity, but can by his reasoning power, by observation, by his intuitive faculties and the revealing power of his faith, believe in God, discover the bounties of His Grace. He becometh certain that though the Divine Essence is unseen of the eye, and the existence of the Deity is intangible, yet conclusive (spiritual) proofs assert the existence of that unseen Reality. The Divine Essence as it is in itself is however beyond all description. For instance, the nature of other is unknown, but that it existeth is certain by the effects it produceth, heat, light and electricity being the waves thereof. By these waves the existence of ether is thus proven. And as we consider the outpourings of Divine Grace we are assured of the existence of God. For instance, we observe that the existence of beings is conditioned upon the coming together of various elements and their non-existence upon the decomposition of their constituent elements. For decomposition causes the dissociation of the various elements. Thus, as we observe the coming together of elements giveth rise to the existence of beings, and knowing that beings are infinite, they being the effect, how can the Cause be finite?
Now, formation is of three kinds and of three kinds only: accidental, necessary, and voluntary. The coming together of the various constituent elements of beings cannot be accidental, for unto every effect there must be a cause. It cannot be compulsory, for then the formation must be an inherent property of the constituent parts and the inherent property of a thing can in nowise be dissociated from it, such as light that is the revealer of things, heat that causeth the expansion of elements and the (solar) rays which are the essential property of the sun. Thus under such circumstances the decomposition of any formation is impossible, for the inherent properties of a thing cannot be separated from it. The third formation remaineth and that is the voluntary one, that is, an unseen force described as the Ancient Power, causeth these elements to come together, every formation giving rise to a distinct being.
As to the attributes and perfections such as will, knowledge, power and other ancient attributes that we ascribe to that Divine Reality, these are the signs that reflect the existence of beings in the visible plane and not the absolute perfections of the Divine Essence that cannot be comprehended. For instance, as we consider created things we observe infinite perfections, and the created things being in the utmost regularity and perfection we infer that the Ancient Power on whom dependeth the existence of these beings, cannot be ignorant; thus we say He is All-Knowing. It is certain that it is not impotent, it must be the All-Powerful; it is not poor, it must be All-Possessing; it is not non-existent, it must be Ever-Living. The purpose is to show that these attributes and perfections that we recount for that Universal Reality are only in order to deny imperfections, rather than to assert the perfections that the human mind can conceive. Thus we say His attributes are unknowable.
In fine, that universal Reality with all its qualities and attributes that we recount is holy and exalted above all minds and understandings. As we, however, reflect with broad minds upon this infinite universe, we observe that motion without a motive force, and an effect without a cause are both impossible; that every being hath come to exist under numerous influences and continually undergoeth reaction. These influences too are formed under the action of still other influences. For instance, plants grow and flourish through the outpourings of vernal showers, whilst the cloud
itself is formed under various other agencies and these agencies in their turn are reacted upon by still other agencies. For example, plants and animals grow and develop under the influence of what the philosophers of our day designate as hydrogen and oxygen and are reacted upon by the effects of these two elements; and these in turn are formed under still other influences. The same can be said of other beings whether they affect other things or be affected. Such process of causation goes on, and to maintain that this process goes on indefinitely is manifestly absurd. Thus such a chain of causation must of necessity lead eventually to Him who is the Ever-Living, the All-Powerful, who is Self-Dependent and the Ultimate Cause. This Universal Reality cannot be sensed, it cannot be seen. It must be so of necessity, for it is All-Embracing, not circumscribed, and such attributes qualify the effect and not the cause.
And as we reflect, we observe that man is like unto a tiny organism contained within a fruit; this fruit hath developed out of the blossom, the blossom hath grown out of the tree, the tree is sustained by the sap, and the sap formed out of earth and water. How then can this tiny organism comprehend the nature of the garden, conceive of the gardener and comprehend his being? That is manifestly impossible. Should that organism understand and reflect, it would observe that this garden, this tree, this blossom, this fruit would have in nowise have come to exist by themselves in such order and perfection. Similarly the wise and reflecting soul will know of a certainty that this infinite universe with all its grandeur and (perfect) order could not have come to exist by itself.
Similarly in the world of being there exist forces unseen of the eye such as the force of ether previously mentioned, that cannot be sensed, that cannot be seen. However from the effects it produceth, that is from its waves and vibrations, light, heat, electricity appear and are made evident. In like manner is the power of growth, of feeling, of understanding, of thought, of memory, of imagination and of discernment; all these inner faculties are unseen of the eye and cannot be sensed, yet all are evident by the effects they produce.
Now as to the (infinite) Power that knoweth no limitations; limitation itself proveth the existence of the unlimited, for the limited is known through the unlimited, just as weakness itself proveth the existence of wealth. Without wealth there would be no poverty, without knowledge no ignorance, without light no darkness. Darkness itself is a proof of the existence of light for darkness is the absence of light.
Now concerning nature, it is but the essential properties and the necessary relations inherent in the realities of things. And though these infinite realities are diverse in their character yet they are in the utmost harmony and closely connected together. As one's vision is broadened and the matter observed carefully, it will be made certain that every reality is but an essential requisite of other realities. Thus to connect and harmonize these diverse and infinite realities an All-unifying Power is necessary, that every part of existent being may in perfect order discharge its own function. Consider the body of man, and let the part (i. e. the human body) be an indication of the whole. Consider how these diverse parts and members of the human body are closely connected and harmoniously united one with the other. Every part is the essential requisite of all other parts and has a function by itself. It is the mind that is the all-unifying agency that so uniteth all the component parts one with the other that each dischargeth its specific function in perfect order, and thereby cooperation and reaction are made possible. All parts function under certain laws that are essential to existence. Should that all-unifying agency that directeth all these
parts be harmed in any way there is no doubt that the constituent parts and members will cease functioning properly; and though that all-unifying agency in the temple of man be not sensed or seen and the reality thereof be unknown, yet by its effects it manifesteth itself with the greatest power.
Thus it hath been proven and made evident that these infinite beings in this wondrous universe will discharge their functions properly only when directed and controlled by that Universal Reality, so that order may be established in the world. For example, interaction and cooperation between the constituent parts of the human body are evident and indisputable, yet this does not suffice; an all-unifying agency is necessary that shall direct and control the component parts, so that these through interaction and cooperation may discharge in perfect order their necessary and respective functions.
You are well aware, praised be the Lord, that both interaction and cooperation are evident and proven amongst all beings, whether large or small. In the case of large bodies interaction is as manifest as the sun, whilst in the case of small bodies, though interaction be unknown, yet the part is an indication of the whole. All these interactions therefore are connected with that all-embracing power which is their pivot, their center, their source and their motive power.
For instance, as we have observed, cooperation among the constituent parts of the human body is clearly established, and these parts and members render services unto all the component parts of the body. For instance, the hand, the foot, the eye, the ear, the mind, the imagination all help the various parts and members of the human body, but all these interactions are linked by an unseen, all-embracing power, that causeth these interactions to be produced with perfect regularity. This is the inner faculty of man, that is his spirit and his mind, both of which are invisible.
In like manner consider machinery and workshops and the interaction existing among the various component parts and sections, and how connected they are one with the other. All these relations and interactions, however, are connected with a central power which is their motive force, their pivot and their source. This central power is either the power of steam or the skill of the master-mind.
It hath therefore been made evident and proved that interaction, cooperation and inter-relation amongst beings are under the direction and will of a motive Power which is the origin, the motive force and the pivot of all interactions in the universe.
Likewise every arrangement and formation that is not perfect in its order we designate as accidental, and that which is orderly, regular, perfect in its relations and every part of which is in its proper place and is the essential requisite of the other constituent parts, this we call a composition formed through will and knowledge. There is no doubt that these infinite beings and the association of these diverse elements arranged in countless forms must have proceeded from a Reality that could in no wise be bereft of will or understanding. This is clear and proven to the mind and no one can deny it. It is not meant, however, that that Universal Reality or the attributes thereof have been comprehended. Neither its Essence nor its true attributes hath anyone comprehended. We maintain, however, that these infinite beings, these necessary relations, this perfect arrangement must of necessity have proceeded from a source that is not bereft of will and understanding, and this infinite composition cast into infinite forms must have been caused by an all-embracing Wisdom. This none can dispute save he that is obstinate and stubborn, and denieth the clear and unmistakable evidence, and becometh the object of the blessed Verse: "(They are) deaf, (they
are) dumb, (they are) blind and shall return no more."
Now regarding the question whether the faculties of the mind and the human soul are one and the same. These faculties are but the inherent properties of the soul, such as the power of imagination, of thought, of understanding; powers that are the essential requisites of the reality of man, even as the solar ray is the inherent property of the sun. The temple of man is like unto a mirror, his soul is as the sun, and his mental faculties even as the rays that emanate from that source of light. The ray may cease to fall upon the mirror, but it can in no wise be dissociated from the sun.
In short, the point is this that the world of man is supernatural in its relation to the vegetable kingdom, though in reality it is not so. Relatively to the plant, the reality of man, his power of hearing and sight, are all supernatural, and for the plant to comprehend that reality and the nature of the powers of man's mind is impossible. In like manner for man to comprehend the Divine Essence and the nature of the great Hereafter is in no wise possible. The merciful outpourings of that Divine Essence, however, are vouchsafed unto all beings and it is incumbent upon man to ponder in his heart upon the effusions of the Divine Grace, the soul (of man) being counted as one (sign of it), rather than upon the Divine Essence itself. This is the utmost limit for human understanding. As it hath previously been mentioned, these attributes and perfections that we recount of the Divine Essence, these we have derived from the existence and observation of beings, and it is not that we have comprehended the Essence and perfection of God. When we say that the Divine Essence understandeth and is free, we do not mean that we have discovered the Divine Will and Purpose, but rather that we have acquired knowledge of them through the Divine Grace revealed and manifested in the realities of things.
Now concerning our social principles, namely the teachings of His Holiness Bahá'u'lláh spread far and wide fifty years ago, they verily comprehend all other teachings. It is clear and evident that without these teachings progress and advancement for mankind are in no wise possible. Every community in the world findeth in these Divine Teachings the realization of its highest aspirations. These teachings are even as the tree that beareth the best fruits of all trees. Philosophers, for instance, find in these heavenly teachings the most perfect solution of their social problems, and similarly a true and noble exposition of matters that pertain to philosophical questions. In like manner men of faith behold the reality of religion manifestly revealed in these heavenly teachings, and clearly and conclusively prove them to be the real and true remedy for the ills and infirmities of all mankind. Should these sublime teachings be diffused, mankind shall be freed from all perils, from all chronic ills and sicknesses. In like manner are the Bahá’í economic principles the embodiment of the highest aspirations of all wage-earning classes and of economists of various schools.
In short, all sections and parties have their aspirations realized in the teachings of Bahá'u'lláh. As these teachings are declared in churches, in mosques and in other places of worship, whether those of the followers of Buddha or of Confucius, in political circles or amongst materialists, all shall bear witness that these teachings bestow a fresh life upon mankind and constitute the immediate remedy for all the ills of social life. None can find fault with any of these teachings, nay rather, once declared they will all be acclaimed, and all will confess their vital necessity, exclaiming, "Verily this is the truth and naught is there beside the truth but manifest error."
In conclusion, these few words are written, and unto everyone they will be a clear and conclusive evidence of the truth. Ponder them in thine heart. The
will of every Sovereign prevaileth during his reign, the will of every philosopher expression in a handful of disciples during his life-time, but the Power of the Holy Spirit shineth radiantly in the realities of the Messengers of God, and strengtheneth their will in such wise as to influence a great nation for thousands of years and to regenerate the human soul and revive mankind. Consider how great is this power! It is an extraordinary Power, an all-sufficient proof of the truth of the mission of the Prophets of God, and a conclusive evidence of the Power of Divine Inspiration.
The Glory of Glories rest upon thee.
(Signed) 'Abdu'l-Bahá.
"THIS teaching of union has been lost in the world through long lapse of time, O consumer of the foe.
"This same immemorial teaching of union I have declared to thee today; for thou art my beloved, my companion; and this secret doctrine is the most excellent treasure.
"Though I am the Unborn, the Soul that passes not away; though I am the Lord of beings, yet as Lord over my Nature I become manifest, through the magical power of the Soul.
"For whenever there is a withering of the Law, O son of Bharata, and an uprising of lawlessness on all sides, then I manifest Myself.
"For the salvation of the righteous, and the destruction of such as do evil; for the firm establishing of the Law I come to birth in age after age."
"Why should I preserve this body of flesh, when the body of the excellent law will endure?
"I am not the first Buddha who came upon the earth, nor shall I be the last. In due time another Buddha will arise in the world, a Holy One, a supremely enlightened One, endowed with wisdom in conduct, knowing the universe, an incomparable leader of men, a Master of angels and mortals. He will reveal to you the same truths which I have taught you. He will preach his religion, glorious in its origin, glorious at its climax, glorious at its goal, in the spirit and in the letter. He will proclaim a religious life, wholly perfect and pure, such as I now proclaim. His disciples will number many thousands, while mine number many hundreds."—Guatama Buddha.
"There is a Creative Principle which is itself uncreated; there is a Principle of Change which is itself unchanging. The Uncreated is able to create life; the Unchanging is able to effect change. That which is produced cannot but continue producing; that which is evolved cannot but continue evolving. Hence there is constant production and constant evolution.
"The Unchanging goes to and fro, and its range is illimitable. We may surmise that it stands Alone, and that its Ways are inexhaustible."—Lao Tzu.
"When through Me the sky arose from the substance of the ruby, without columns, on the spiritual support of far-encompassed light; when through Me the earth arose, which bore the material life, and there is no maintainer of the worldly creation but it; when by Me the sun and moon and stars are conducted in the firmament of luminous bodies; . . . each one of them, when created by Me, was herein more difficult than causing the resurrection, for it is an assistance to Me in the resurrection that they exist, but when they were formed it was not forming the future out of the past."—Zoroaster.
"The wilderness and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the rose. It shall blossom abundantly and rejoice even with joy and singing; the glory of Lebanon shall be given unto it; the glory (Baha) of Carmel and Sharon. They shall see the excellency of the Lord and the glory (Baha) of our God."—Isaiah.
"Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfill.
"In my Father's house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also.
"The words I say unto you I speak not from myself: but the Father abiding in me doeth his works.
"And I will pray the Father, and he shall give you another Comforter, that he may be with you forever, even the Spirit of truth."
"But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father."
—Christ.
"Messengers have already come unto you before me, with plain proofs and with the miracle which ye mention; why, therefore, have ye slain them, if ye speak truth? . . . . I am the first Adam, Noah, Moses and Jesus.
"Think then not indeed that God fails in His promise to His apostles; verily, God is mighty, the Lord of vengeance; on the day when the earth shall be changed for another earth, and the heavens also; and all shall go forth unto God, the One, the Supreme.
"God is the light of heaven and earth: the similitude of His light is a niche in a wall, wherein a lamp is placed, and the lamp enclosed in a case of glass; the glass appears as if it were a glistening star. It is lighted with the oil of a blessed tree, an olive neither of the East, nor of the West; it wanteth little but that the oil thereof would give light, although no fire toucheth it. This is light added unto light. God will direct unto His light whom He pleaseth."—Mohammad.
"It is impossible for Him to be known by aught save Himself, or identified by the expression of His creatures. Verily, I am the first Servant who believed in Him and in His revelation, and who partook of the first fruits of the paradise of His knowledge . . . In the year nine ye shall attain unto all good."—El Bab.
"The time of former things is past and a new time has become manifest, and all things are made new by the desire of God. But only a new eye can perceive and a new mind can comprehend this station. The Beginning and the End bore allusion to one blessed Word, and that hath come and is made manifest. That Word is the Soul of the divine books and epistles, which hath been and will be forevermore.
"In this Day the new heaven hath appeared and the earth is renewed. Were ye to behold with pure eyes, ye will see the New Jerusalem; and were ye to turn with attentive ears, ye will hear the voice of God.
"Are ye hidden from Myself because of My Name? What maketh ye to doubt? Ye have called for your Lord the self-dependent night and day, and when He hath come from the heaven of pre-existence in the greatest glory, ye have not approached Him, and were of the heedless.
"He who inviteth the people in My Name, he is of Me, and from him will appear that which will be beyond the power of all that is in the earth. Then follow the path of the Lord, and follow not the heedless. Blessed is the sleeping one who will awaken by these powers and will stand up among the dead, directing himself in the path of the Lord; verily, he is of the essence of the creatures before the True One; and verily, he is of those who have attained."—Bahá'u'lláh.
"Each religion teaches that a mediator
is necessary between man and the Creator—one who receives the full light of the divine splendor and radiates it over the human world, as the earth's atmosphere receives and diffuses the warmth of the rays of the sun. This mediator between God and humanity has different designations, though he always brings the same spiritual commands. In one era he is called Abraham, in another time Moses, again he is called Buddha, another time Jesus, and yet another time Mohammed. They have all turned to the divine reality for their strength. Those who followed Moses accepted him as the mediator; those who followed Zoroaster accepted him as their mediator; but all the Israelites deny Zoroaster, and the Zoroastrians deny Moses. They fail to see in both the one reality. Had the Zoroastrians comprehended the reality of Zoroaster, they would have understood Moses and Jesus. Alas! the majority of men attach themselves to the name of the mediator and lose sight of the real purport.
"Therefore did Bahá'u'lláh cry, 'O God, deliver us from the sea of names!'
"Man must turn to the light and not think that the form of the lamp is the essential, for the lamp may be changed; but he who longs for light welcomes it from whatever lamp it shines. If the Jews had really understood Moses, they would have accepted the Christ; but they were occupied with the name, not the truth, and when that name was changed, they denied the reality.
"It is the same with the Christians today. What a pity that they are worshipping a title. They see only the garment. If one recognizes a king by his garments, one would not know him were he to assume a different garb.
"Who is the Christ? When one sees the Christ qualities shining from another lamp, one must recognize that light. We may say that this flower is exquisite we must not say that it is the only beautiful one. Its perfections are of the divine bounty, a bounty that is universal and unlimited in its manifestations. The marvelous bounties of God are continuous. Should the outpouring of light be suspended, we would be in darkness. But how could it be withheld? If the divine graces are suspended, then divinity itself would be interrupted. Even men ask for continuity.
"We have eyes, and we desire eternal sight. Blindness is an imperfection. We have ears; deafness is a deficiency. As long as we consider these as imperfections in the human world, will they not be even greater defects when we consider the divine world? The bounty of God is without beginning and without end.
"We must adore the Sun of Reality, no matter from what horizon it may appear, rather than worship the horizon; for if we concentrate our attention upon one horizon, the Sun may arise from quite another point, and we consequently be deprived of the Sun's bestowals. These benefactions are the bounty and guidance of God, the favor of God. This is spiritual progress."—'Abdu'l-Bahá.
--PATTERN--
. . . . The Lord hath ordained that in every city a House of justice be established, wherein shall gather counsellors to the number of Bahá and should it exceed this number, it shall not matter. It behoveth them to be the trusted ones of the Merciful amongst men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and have regard for their own interests and choose that which is meet and seemly. Thus hath the Lord your God, the Gracious, the Pardoner commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God O ye that perceive!
. . . . O ye servants of the Merciful One! Arise to serve the Cause of God, in such wise that cares and sorrows caused by them that have disbelieved in the Dayspring of the Signs of God may not afflict you. At the time when the Promise was fulfilled and the Promised One made manifest, differences have appeared amongst the kindred of the earth and each people hath followed its own fancy and idle imaginings.
. . . . O ye that dwell on earth! Should the Day-Star of My Beauty disappear from this world and the Heavens of my Tabernacle be veiled from mortal eyes, feel not perturbed, nay arise for the triumph of My Cause and the exaltation of My Word amidst mankind. Verily, we are with you at all times and graciously aid you to attain unto victory, and we are the Mighty, the Powerful. Whoso hath known Me, will so arise to serve Me that the hosts of earth and Heaven shall hinder him not from achieving his end. Fast asleep are the peoples of the world and were they to shake off their slumber, they would surely haste forth with their hearts unto God, the All-Knowing, the All-Wise. They would put away all that is, though it be all the treasures of this mortal world, that the Lord their God may graciously remember them through but a word from Him. Thus revealeth unto you He that knoweth the Unknown in His Tablet which the world hath not beheld and none hath known save Him, the Help and guard of all mankind.
. . . . Lament not in your hours of trial, neither rejoice therein; seek ye the Middle Way which is the remembrance of Me in your afflictions and reflections over that which may befall you in future. Thus informeth you, He Who is the Omniscient, He Who is Aware.
. . . . Unto every father hath been enjoined the instruction of his son and daughter in the art of reading and writing and in all that hath been laid down in the Holy Tablet. He that putteth away that which is commanded unto him, the Trustees are then to take from him that which is required for their instruction, if he be wealthy, and if not the matter devolveth upon the House of Justice. Verily, have We made it a shelter for the poor and needy. He that bringeth up his son or the son of another, it is as though he hath brought up a son of Mine; upon him rest My Glory, My loving kindness, My Mercy, that have compassed the world.
. . . . O ye Men of Justice! Be ye in the realm of God shepherds unto His sheep and guard them from the ravening wolves that have appeared in disguise, even as ye would guard your own sons. Thus exhorteth you the Counsellor, the Faithful.
. . . . Say, O people! When the hour cometh that My Kingdom of Revelation is passed away, and the billows of
the Ocean of My Utterance are stilled, let no agitation possess you, for verily there is a Divine Wisdom in My Manifestation and still another Divine Wisdom in My Disappearance and none knoweth them but God, the One, the All-Knowing. Verily we behold you from Our Realm of effulgent Glory and shall graciously aid whomsoever ariseth for the triumph of Our Cause, with the Hosts of the Celestial Concourse and a company of Our chosen angels.
. . . . Are ye aware from what Realm the Lord, your God, the All-Glorious calleth you and have ye the pen whereby your God, the Lord of all Attributes, commandeth you? Nay, by My Life had ye known it, ye would have surely forsaken the world and turned with your hearts to the Courts of the Beloved One and would have been so moved by the spirit of His Word that the Realm on High would be stirred and shaken, how much more this world below.
. . . . Take heed lest the changes and chances of this world of self and passion divide you, nay be even as fingers of one hand, the members of one body. Thus counselleth you the Pen of Divine Revelation, were ye of them that believe. Behold the Mercy of God and His Bounties; He verily commandeth you to do that which profiteth you and He is the Self-Dependent above all the world. Your evil doings harm us not, neither are We profited by your goodly deeds. We call you for His sake and thereunto bear witness they that know and perceive.
. . . . The Lord hath granted leave to whomsoever desireth it that he be instructed in the divers tongues of the world that he may deliver the Message of the Cause of God throughout the East and throughout the West, that he make mention of Him amidst the kindreds and peoples of the world in such wise that hearts may revive and the mouldering bone be quickened.
. . . . Adorn your heads with the garlands of trustworthiness and fidelity, your hearts with the attire of the Fear of God, your tongues with absolute truthfulness, your bodies with the vesture of courtesy. These are in truth seemly adornings unto the temple of man, if he be of them that reflect. Cling O ye people of Baha, to the cord of servitude unto God, the True One for thereby your stations shall be made manifest, your names written and preserved, your ranks raised and your memory exalted in the Preserved Tablet. Beware lest the dwellers on earth hinder from this glorious and exalted station. Thus have We exhorted you in most of our Epistles and now in this, our Holy Tablet, above which hath beamed the Day-Star of the Laws of the Lord, your God, the Powerful, the All-Wise. When the ocean of My Presence hath ebbed and the book of origin is ended, turn ye unto him whom the Lord hath purposed, who hath branched from this ancient stock.
. . . Consider the peoples of the world and the littleness of their mind! They ask for that which is harmful unto them and forsake the thing that profiteth them. They verily are of them that have gone astray. We see some men desiring liberty and taking pride therein; they verily are wrapt in grievous ignorance. Liberty endeth in strife and sedition, the flame whereof cannot be extinguished. Thus declareth unto you the Recounter, the All-knowing. Know ye in truth that the example and symbol of liberty is the brute and it behoveth man to be under laws and regulations that shall guard him from his own ignorance and the harm of the mischief makers. Verily, liberty causeth man to transgress the bounds of courtesy and dignity and maketh of him one of them that are of low degree. Regard all creatures as sheep that are in need of a shepherd who will guard and watch over them; this is verily the truth, the undoubted truth. We approve of liberty on some occasions and disapprove of it on others and We verily are Omniscient, All-Knowing. Say, to have liberty
is to observe My commandments, if ye be of them that perceive. Should men follow that which We have revealed unto them from the Heavens of Divine Revelation, they would of a certainty attain unto absolute freedom. Well is it with him that hath known the Purpose of God in that which hath been revealed from the Heavens of His Holy Will that transcendeth all mankind. Say, the liberty that profiteth you is naught but servitude to God, the True One, and whoso hath tasted the sweetness thereof, he surely will barter it not for the dominion of heaven and earth.
. . . . Consort with all religions with amity and concord, that they may inhale from you the sweet fragrance of God. Beware lest amidst men the flame of foolish ignorance overpower you. All things proceed from God and unto Him they return. He is the source of all things and in Him all things are ended.
. . . . Happy are ye, O ye the learned ones in Bahá. By the Lord! Ye are the billows of the Most Mighty Ocean, the stars of the firmament of Glory, the standards of triumph waving betwixt earth and heaven. Ye are the manifestations of steadfastness amidst men and the daysprings of Divine Utterance to all that dwell on earth. Well is it with him that turneth unto you and woe betide the froward. This day, it behoveth whomso hath quaffed the Mystic Wine of Everlasting Life from the Hands of the Loving kindness of the Lord his God, the Merciful, to pulsate even as the throbbing artery in the body of mankind, that through him may be quickened the world and every crumbling bone.
. . . . O ye people of Creation! When the time hath come for the Dove of Holiness to wing its flight from the Bower of Celestial Praise and soar unto the Unseen pinnacle of Glory, refer all that ye comprehend not in the holy writ to him that hath branched from this ancient stock.
THE League of Nations continues to be the center of world discussion. Shall the United States enter the League? Can the League bring peace? The past isolation of America, in the new world of economic interdependence has proved impossible; the isolation of any great nation is now imaginary. Mr. Hughes, Secretary of State, recently decclared, at the Kent Centennial Celebration of Columbia University, New York City, that just as the tranquility of the United States had depended upon its courts, so the tranquility of the nations will be attained only through a permanent world court of justice. The consciousness is rising among all peoples, like a mighty stream, that we must reorganize the world for international peace, with an international court of justice, a universal limitation of armaments.
Seventy-five years ago, from his prison room, at Akka, in the Holy Land, foretold the universal war that was coming, the social upheavals which would follow in its desolating wake, of how all nations would at last realize the absolute necessity of establishing a universal peace. "O Assembly of Kings!" he wrote in his Tablet to Queen Victoria, in 1868, "Verily we see you increasing your expenditures every year and placing the burden thereof on your subjects; this is naught but manifest injustice. Fear the sighs of the oppressed and his tears and do not burden your subjects above that which they can bear, neither ruin them to build up your palaces. Choose for
them that which ye choose for yourselves . . . .
"O Assembly of Rulers! Improve the accordance among you; then you will need neither many soldiers nor their accoutrements, but to a certain degree whereby ye will protect your empires and countries. . . . Be united, O Assembly of Kings, for by this the winds of disagreement existing among you will subside and your subjects and those around you will be at rest, were ye of those who know.
"If a certain one amongst you should rise against the other, arise all of you and oppose him, for this is naught but manifest justice."
Bahá'u'lláh outlined in detail the charter for a universal society of nations and the international and spiritual principles upon which the temple of the most great peace should be founded. And in his Tablet to the "Central Organization for a Durable Peace, The Hague," written at the close of the Great War, 'Abdu'l-Bahá outlines some of the important elements which unite to form the remedy for this modern disease of universal war. With the genius of the universal mind, Bahá'u'lláh and 'Abdu'l-Bahá have diagnosed the world disease in its completeness and united into a new synthesis the many remedies needed for its healing, have outlined the luminous paths which lead to the city of God, the city of the most great peace.
First, the independent investigation of truth, of the real causes of war. Those who walk this path quickly abandon prejudice, of race, religion and limited patriotism and enter the highway of the essential oneness of mankind, its races and peoples. This leads to the universal society of nations. Upon the eternal rock of God's justice will there be founded a universal parliament of man. Only a universal society of nations will establish universal peace. "The Supreme Tribunal which His Holiness Bahá'u'lláh has described," wrote 'Abdu'l-Bahá in His Tablet to "The Central Organization for a Durable Peace, The Hague," "will fulfill this sacred task with the utmost might and power. And his plan is this: that the national assemblies of each country and nation—that is to say parliaments—should elect two or three persons who are the choicest men of that nation, and are well informed concerning international laws and the relations between governments and aware of the essential needs of the world of humanity in this day. The number of these representatives should be in proportion to the number of inhabitants of that country. The election of these souls who are chosen by the national assembly, that is, the parliament, must be confirmed by the upper house, the congress and the cabinet and also by the president or monarch, so these persons may be the elected ones of all the nation and the government. From among these people the members of the Supreme Tribunal will be elected, and all mankind will thus have a share therein, for every one of these delegates is fully representative of his nation."*
A first step of the universal society of all nations will be to choose a universal language, which will be taught, in addition to the mother tongue, in all the schools of the world. It will become one of the most great means of removing the difficulties which arise from the strife of tongues. Another safeguard to universal peace will be universal woman's suffrage. In the new society of nations the people of each country should vote before they go to war. The armies should also vote. The women's vote, if such an issue should arise, would sway the national sentiment, for women will not lightly choose to send the sons whom they have reared with infinite care to the battlefield.
However, if with these precautions any nation should desire to rebel against the findings of the Supreme Tribunal and the united public opinion of the
*This Tablet to the Hague ($.10), and the "Compilation" ($1.50), form a splendid introduction to the Bahá’í Teachings on Universal Peace. Bahá’í Pub. Society.
world, the members of the universal society of nations should bring the offending member to terms, first by refusing to ship to it any ammunitions; secondly, by refusing to lend it any money; thirdly, by a universal boycott. If these means are still inadequate, the universal society of nations should use its combined armies and the international police to bring the nation to terms.
The supreme foundation of the city of the most great peace will, however, be unity of conscience among all people, a deep consciousness that they are all one family, one brotherhood. To strengthen this consciousness, 'Abdu'l-Bahá suggests that there should be universal education of the children of all nations, under a uniform educational curriculum. This curriculum would include the technical, scientific branches of material education, and it will continually train the children to realize the perils of war and the glory of peace. "You must sow the seeds of peace in the plastic minds of the children," said 'Abdu'l-Bahá. "Teach them the victories of peace. Surround them with the lessons of peace. Envelop them with the atmosphere of peace and inspire their hearts with the glorious achievements of peace. Let their food be peace, their vesture peace, their contemplation peace, their highest aspiration peace and the impelling purpose of their lives peace." The new education in the oneness of mankind will need to utilize every means to establish in the hearts of the children the consciousness of universal brotherhood.
'Abdu'l-Bahá also presents a solution of the economic problem by which poverty can be practically eliminated and economic strife resolved into cooperation and partnership, without violence, without changing the existing economic structure.
But the supreme power which changes the hearts of men and unites them into one brotherhood is religion. "Only through the power of the Holy Spirit," said 'Abdu'l-Bahá, "will the cause of universal peace be established in the world. There must needs be a divine, executive power to bring the self-seeking governments to the terms of universal brotherhood and conciliation. Nothing else will do it."
"Not until the cause of universal peace becomes a personal religious conviction," said 'Abdu'l-Bahá to some friends at Haifa, in June of 1919, "will it prove to be permanent. Diplomacy is impotent; the all-powerful Word of God must establish it and make it a living, potent and lasting factor in the world. Hearts must be purified and no trace of revenge, enmity and rancour must linger in any heart—until peace shall prove to be permanent."
SIGNS OF THE TIMES
The only international body remaining intact after 1914 was the International Institute of Agriculture, sponsored by the King of Italy through the influence of David Lubin, a Jewish department store owner from Sacramento. David Lubin had a profound social passion and great courage. He was reared by an intensely pious mother in the conviction that from birth he had been marked out for the "service of the Lord."
The Minister of Education in Japan has ordered that all passages in Japanese school books teaching hatred of other nationalities be eliminated.
Graham Wallas, the distinguished publicist, says that biology is passing from the conception of "biological necessity" to that of "world cooperation founded on conscious purpose instead of blind struggle."
Senator Borah's campaign for the outlawry of war is making progress. The New York World comments on it as follows: "If such a declaration could ever be got from the nations of the world—and, of course, the difficulty is to get it when nations understand what it implies—the legal and moral advantages of the military party
in all countries would be destroyed. Today they are strictly orthodox under the law of nations. The peacemakers are the heretics. Senator Borah's plan would completely reverse this position. Under it the law would be on the side of the pacifist, and with it all the patriotic, moral and emotional support that comes from being on the side which is upholding the law."
"The Unity of Labor," in a recent number of the Manchester Guardian, is a clear, thoughtful article. The writer thinks that never since the first Working Men's International Association was founded sixty years ago has the world of labor been more deeply divided than it is today. "So long as the deep division lasts between Communists . . . and Socialists . . . international labor is not to be counted as a serious force for the preservation of peace." He concludes that it is not reasonable to expect unity among the workers of the world. "Manual workers are not more capable of unity than brain workers, artists, churchmen, footballers, or politicians." Both Communism and Socialism "as means of cementing the ties of human brotherhood are found a . . . lamentable failure."
'Abdu'l-Bahá says: "It is self-evident that unity of the human world and the Most Great Peace cannot be accomplished through material means. It cannot be established through political power . . . It cannot be founded through racial or patriotic power, for these are human powers, selfish and weak. . . . Therefore it is established that the promotion of the oneness of the kingdom of humanity, which is the essence of the teachings of the holy Manifestations of God, is impossible except through the power spiritual and the breaths of the Holy Spirit. Other powers are too weak and are incapable of accomplishing this." M. H. P.
SOME three years ago a friend who has long been identified with the Cause as one of its loyal and most active servants, when sojourning in Pasadena, California, for the winter season, discovered the presence here of the artist, Mr. F. Carl Smith, and immediately took steps to ascertain the whereabouts of the portrait which he was known to have painted in Washington at the time of the visit of 'Abdu'l-Bahá to this country.
Mr. Smith was found, and then began a series of pilgrimages to his studio by the friends from the nearby Bahá’í Assemblies. We went frequently and those who had been blessed with the privilege of seeing 'Abdu'l-Bahá while he was traveling in America would sit before the wonderful portrait, enthralled by the marvelous eyes and the majestic brow which Mr. Smith seemed to have caught so realistically. Each time the friends gathered in the studio the longing increased to possess the portrait and to place it where it might be an everlasting gift to posterity.
A short while after the passing of 'Abdu'l-Bahá it finally came into the possession of Mrs. Thomas H. Collins, a Christmas gift presented by her husband.
Since that time the portrait has remained in Pasadena, occasioning much admiration and many inquiries as to who the wonderful personage might be. It has interested many in the Cause and has been a source of confirmation to those who have sat and gazed on those features of majesty and dignity and
have recognized the glorious selflessness expressed in those beautiful lineaments.
Before quoting Mr. Smith's story of how he painted the portrait let us meet the artist in his studio as one would see him any day of the week, and experience the friendly, hospitable spirit which pervades the place, as much through the personal charm of the artist's wife—who is herself a painter of mineatures of great delicacy and beauty, which have their place among the work of the famous painters of that type—as through the cordial hospitality of the host himself. Mr. Smith is one of those souls who seem to have passed over the guile of the world untouched, and whose brush reflects in his landscape work the joyous spiritual springtime with which he has become imbued. He calls to mind the words of Bahá'u'lláh, where he speaks thus:
"The Sun of Truth is the Word of God, upon which depends the training of the people of the country of thought. It is the Spirit of Reality and the Water of Life. All things owe their existence to It. Its manifestation is ever according to the capacity and coloring of the mirror through which it may reflect. For example: Its Light, when cast on the mirrors of the wise, gives expression to wisdom; when reflected from the minds of artists it produces manifestations of new and beautiful arts; when it shines through the minds of students it reveals knowledge and unfolds mysteries. . . ."
In the case of Mr. Smith the Sun of Truth has reflected through his mind to give to his canvasses an atmosphere at once brilliant and peaceful, full of the radiance and joy of the realm of the spirit. One thinks of the words of 'Abdu'l-Bahá regarding the resemblance of California to the Holy Land, and one feels that Mr. Smith has caught the ideal similarity in his smiling landscapes.
One would not attempt to judge of the portrait of 'Abdu'l-Bahá, knowing, as we all do, that to each soul he carried the message which that soul most sought and needed. The writer has read many descriptions of 'Abdu'l-Bahá's personal appearance, with each one of which she concurs heartily; and yet there was in the presence of the Master for each individual something else, something indefinable, something unique, something which words fail to express! It is again the Word of God reflecting to different mirrors through the perfect one! Who could catch it completely? Who is qualified?
MR. SMITH'S OWN STORY
"It has always remained a mystery to me how it came to pass that it was my special privilege to see and meet for the first time, in my own home, that universally known, that great spiritual soul, 'Abdu'l-Bahá.
"I had heard a great deal about Bahá'u'lláh and his son, 'Abdu'l-Bahá, through friends years ago in Paris, and afterwards in Washington, D. C. Mr. Charles Mason Remey, who had made a pilgrimage to Akka, Syria, on his return had spoken of 'the Master's wonderful teachings and especially of the great light which shown in his eyes and upon which one could not gaze without feeling a sensation as of almost dazzling luminosity.'
"It was my good fortune to take the Mediterranean cruise in 1911, which included a visit to the Holy Land. While at Haifa, Syria, I thought of 'Abdu'l-Bahá and wondered just where he might be, for Akka, the City of the Crusaders, lay some nine miles to the north of Haifa along the coast, 'by the way of the sea,' and could be plainly seen in the distance. As we remained only one day in Haifa it was not possible to take the caravan trip to Akka (the Achor of the Bible), so I spent the day in climbing Mount Carmel and making a sketch of it from the coast.
"Haifa became the home of the Master shortly after that time, and
since the war that part of the country is now included in Palestine.
"About a year later 'Abdu'l-Bahá came to America, and while he was in Washington, D. C., he made his headquarters at the home of Mr. and Mrs. Parsons, where he was a guest for some weeks. The home of Mr. and Mrs. Parsons was about two blocks from my studio. I was intensely eager to see 'Abdu'l-Bahá and I asked his interpreter if it were possible to paint a portrait of him, but he replied that there would not be time.
"On the morning of April 12th, shortly after his arrival in Washington, I received word that 'Abdu'l-Bahá and his interpreters would stop at my studio, but only for a few minutes. I immediately prepared a canvas and had everything in readiness in case there might be prospects of a pose. However, just to see him was more than I had hoped or expected!
"All my nervous excitement passed away on seeing the Master, and my first impression was one of peace and good will, for he was like one of the family, so gentle and mild, and he showed such a kindly spirit. His first words were:
"'It is so good to come into your home!' He was interested in all he saw, and we immediately went into the studio where I had a chair placed for him in the proper light and asked if he would be seated. Then the Master said:
"'Now this is as it should be. Here am I a Persian, and you an American. As a rule one nation despises another not of his own nationality; and here we are friends at first sight! That is as it should be—the world one brotherhood, loving one another!'
"I immediately began to sketch him as he was interested in what I was doing. Then I showed him a sketch of Mount Carmel, and he exclaimed:
"'My beloved Mount Carmel! That was the view I had of it for many years in Akka!'
"By this time we had all forgotten our hurry and the pose lasted most of the morning. I seemed inspired while at work and I was amazed at the results, for I never had to touch the features again after that pose.
"During the morning 'Abdu'l-Bahá spoke of his teachings and some of his words were interpreted. He said he believed in equality between men and women and in the oneness of mankind and of religion.
"After that morning I saw a great deal of the Master, for I went frequently to the various churches where he spoke. Also there were many gatherings at Mr. and Mrs. Parsons' home. I saw him later also, after his return to Washington from his western tour.
"Never shall I forget that experience and I am so happy to have had that wonderful privilege."
Thus did 'Abdu'l-Bahá, the Servant of God, the Center of the Covenant of God, quietly pass, almost unheralded in our midst, calling to men to follow the great spiritual light which he was bearing aloft, to forget all racial, national and religious prejudices, to recognize One God and one human family—that the Kingdom of God "on earth as it is in heaven" might be realized, according to the teachings of our Lord Jesus Christ; the kingdom which lies in the hearts of men, causing them to soar in the atmosphere of Reality whither the prophets and Messengers of God have always summoned them and to which 'Abdu'l-Bahá was drawing them again, after they had strayed like unto lost sheep from the fold.
"Know verily, the Reality of Christ never dies." He is with us always. Though the lamp is laid away, the light remains, ever increasing in its brilliance as we are able to perceive and approach it more and more.
Haifa, Palestine, April 9, 1923.
TIME and again we have had the privilege of hearing the beloved Master, 'Abdu'l-Bahá, talk about the devoted disciples of His Holiness who, in the near future, would arise with all their might and strength, with the sincere hope that they might serve a Cause toward which the spiritually starving souls are hastening. The more we hear the good news of the friends the nearer we draw to the realization of the words of the Blessed Beauty:
"O Son of Glory! Be swift in the way of holiness, and enter into the heavens of My intimacy. Cleanse the heart with the burnish of Spirit and make thyself ready to hear the call of the Most High."
We have received another interesting letter from 'Ishqábád. The believers there, inspired by the Mashriqu'l-Adhkár, are ready to sacrifice life and property for the carrying out of their mission. The four young men who, after the ascension of 'Abdu'l-Bahá gladly undertook the responsibility of journeying to Persia for the spread of the Cause, are now back, victorious. During their one year of travel they visited Khurasan, Mazindaran, Gilan and Tihran. Other teachers have been sent to Khiva, extreme parts of Turkistan and Caucasus. There is great need for teachers who can speak Russian or Turkish.
The deep sympathy shown by the friends in the Occident when their brothers and sisters in Sangsar were in trouble has brought about, in an incredibly short time, a change in conditions. In a letter from one of the Bahá’í ladies in Sangsar to Dr. Moody in Tihran, we read that after the sad occurrence of last year things have resumed a perfectly normal course. The Spiritual Assembly is re-established and meets twice a week. The regular meetings of men and women are in full swing and the Cause is spreading more rapidly. Religious convictions cannot be overcome with fire and sword.
A long letter is at hand from the native town of Qurratu'l-Ayn. The friends in Qazvin are full of love and energy and their number is so large that arrangements have been made for holding meetings in different places at the same time.
The fifth circular letter from Tihran gives an account from Persia. Although the country is not quite settled, from many points of view, yet the friends in every city, town and hamlet are directing their energies, more than before, to educating the people, that they may realize that their only way to salvation is to come into the Straight Path. Steps are being taken for the better education of women, who now participate in voting for the members of the Spiritual Assemblies. The importance of this can only be realized by those who are cognizant of the condition of women in the Eastern countries.
The letter from the Paris Assembly was a source of infinite joy to us all. We truly hope that, through the activities of friends in that great capital, the time will soon come when the Divine Civilization will become established.
There come to us interesting accounts of the activity of Jináb-i-Fádil in the United States of America and of Jináb-i-Avarih in England. May they ever be strengthened by the Divine Confirmations.
The believers in the Holy Land are constantly thinking of you, dear brothers and sisters. They remember you in their meetings in the presence of the beloved Shoghi Effendi and they pray for you when visiting the Holy Shrines. Jináb-i-Mirzá Mahmu'd-i-Fúrúghi, a veteran teacher who, filled with the love
of 'Abdu'l-Bahá, has traveled far and wide and more than once has been exposed to martyrdom (only a few years ago he was fired at in Mashhad and bullets were extracted from his shoulder), has just arrived from Persia. Old in body, and young in heart, he has visited many towns and cities during the past year and now he is getting younger still by his having the privilege of being with the Guardian of the Cause, beloved Shoghi Effendi.
(Signed) MIRZA BADI BUSHRUI.
Haifa, April 28, 1923.
THE universal spirit of the Cause has so strongly bound us together that we are eagerly looking for the least occasion whereby we may come closer to the friends and, through the grace of the Lord, the Nineteen-Day Feast is one of the means leading to the realization of this heartfelt desire. In extending our hearty Ridvan greetings to you, dear brothers and sisters, may we not share again with you the glad tidings that are streaming in from all directions.
In our humble attempt to comply with the wish and instructions of the Guardian of the Cause, beloved Shoghi Effendi, an election meeting was held in Haifa on the 21st of April, 1923, and the members of the Haifa Spiritual Assembly were elected. The afternoon of the same day was spent in prayer and meditation in the Holy Shrines of the Báb and the Master on Mount Carmel. The day following, all the friends of Haifa and Akka visited the Holy Tomb of Bahá'u'lláh at Bahji. Today we are having the Nineteen-Day Feast and tomorrow, the ninth day of Ridvan, we hope to visit again the Holy Tomb where we shall pray for the brothers and sisters the world over.
The third circular letter from Cazvin brings with it the usual note of true love and devotion to the service of the Cause. This letter is illustrated with the photograph of the Guardian of the Cause, a sign that as he is leading their thoughts and actions they are bound to succeed in their efforts.
The circular letter from 'lshquábád is full of encouraging news; the friends have a free hand in their activities and the different committees are normally functioning.
We have received many interesting letters from different centers. The letter from the Chicago Spiritual Assembly brought us real joy; the letter from Kenosha made us happy; the letter from the London Assembly was a source of inspiration and we are anxiously waiting for more good news.
Interesting news from the Principality of Luxemburg gives us a further realization of the fact that the promises of the beloved Master are being fulfilled and that the true disciples about whom he often spoke are coming into the field with full vigor and vivacity. Mrs. Gregory, filled with the spirit of love and unity, has traveled to Luxemburg and has had the chance to come in touch with many souls who have been deeply interested in the Cause, and the seeds that she is casting now are sure to sprout in the near future.
Before closing, you might be interested to know that the Haifa Spiritual Assembly has been considering the question of forming a Bahá’í library in Haifa. This idea if brought to realization will be of great interest to the friends the world over and the time will come when this library will be unique from every standpoint. It has been decided, therefore, to give wide publicity to this project with the hope that any of the friends who may wish to contribute books of any kind to this library may act upon their desire by addressing the Spiritual Assembly, Persian Colony, Haifa, Palestine. In every case an official acknowledgment will be sent to donors.
Many of the friends have been hearing about the Girls' School on Mount Carmel. An engineer and architect was asked to study the school site with a
view to giving an estimate as to how much money is required to start building. While these points were under consideration it was found best to purchase a house of about five rooms together with a piece of land attached to it, in order to have the nucleus for the Bahá’í Girls' School.
Bahá’í Assembly of Haifa,
(Signed) MIRZA BADI BUSHRUI, Secretary.
The friends the world over will be glad to send contributions to this splendid enterprise for carrying into action 'Abdu'l-Bahá's teachings concerning the new education of girls. A considerable sum of money is needed to complete the payments on the land and house and purchase the needed equipment.—Editor.
A LETTER FROM SHOGHI EFFENDI
TO the beloved of the Lord and the handmaids of the Merciful, throughout the City of New York, U. S. A. Care of the members of the Spiritual Assembly.
Dear and faithful friends of 'Abdu'l-Bahá!
The welcome letter which the members of your Spiritual Assembly have sent me is indeed a fresh and remarkable testimony of your wise, patient and persistent efforts to promote the Cause of God and deepen its foundations in the heart of that great city.
All throughout the various vicissitudes which the Movement has encountered during this past year of bereavement and uncertainty, the faithful lovers of the Master in New York have, by their wisdom in teaching, the range and character of their activities, their perseverance in their labors and their unity in service, proved themselves worthy of the blessings which our beloved 'Abdu'l-Bahá showered upon them during his repeated visits to their city. It is my earnest hope and prayer that now at this decisive hour of the Cause of God the friends may with clear vision and redoubled energy endeavor to deepen still further the essential truths of the Cause in their own lives, and then extend the sphere of their activity, endeavoring at all times to infuse the regenerating Spirit of Bahá'u'lláh into the divers communities, creeds and classes that are represented in that most cosmopolitan city of the American continent.
From the leaflets, the circular letter and the pamphlet enclosed in the letter of your Spiritual Assembly, I can see clearly how well you have undertaken the task of acquainting the intellectual and religious circles of your city with the Divine Teachings, how admirably you have co-ordinated your efforts for service and how beautifully you have immortalized the memory of the Beloved's sojourn in your midst.
As I have already intimated in my first letter to the National Spiritual Assembly, I shall be most pleased to receive from every Bahá’í center throughout America regular and comprehensive reports on the position of the Cause and the activity of the friends. These I shall gladly transmit to the friends throughout the East, who in their present hour of restlessness and turmoil will, I am sure, be cheered to hear of the steady and peaceful growth of the Cause in your land. I have already shared the news you have conveyed to me with the resident friends in the Holy Land, and shall soon; by the aid of the Spiritual Assembly of Haifa, send them to the believers throughout the East.
Our departed Master, whose Call first awakened that city, who later visited it and with his own hands watered its soil, and who to his last hour bestowed his tenderest care upon it, is now, as ever before, watching from his Station on High the progress of the work which he has entrusted to you, his beloved children, ready to bless, guide and strengthen you in your efforts to achieve success for his Cause.
Awaiting your joyful news, and wishing you from all my heart the highest success in all your endeavors, I am your devoted brother,
(Signed) SHOGHI.
Haifa, Palestine,
February 3, 1923.
The Spiritual Assembly of New York City published last winter a little book called 'Abdu'l-Bahá in New York. It is a collection of extracts from 'Abdu'l-Bahá's addresses in New York in 1912 and from his Tablets to the friends in that city and opens with a beautiful foreword written by Rev. John Herman Randall of the Community Church of New York City. It is this book to which Shoghi Effendi refers in his letter to the New York friends.
GREEN ACRE for over thirty years has been holding its universal summer conferences by the Piscataqua River, in Maine. Mr. William H. Randall, the chairman of the Green Acre trustees, writes of the coming season: "We expect to have a very active and brilliant season this year, as the conference program has been carefully considered and I think well balanced with religion, philosophy, music, science and art.
"We shall have a real symposium of religious talks including a Rabbi, a Chinese to speak on Confucius, an Indian to speak on the religions of India, a good Moslem talk and Canon Troop is to speak on Christianity.
"Green Acre has been very much beautified since last summer, as the underbrush has been cut away, the trees pruned, the cottages by the Inn stained, painted and screened, the Teahouse has been put in beautiful condition for social afternoon teas and early evening meals. Mrs. Randall has arranged to set out some eight hundred pots of flowering plants in different parts of Green Acre, so that Green Acre ought to appear in lovely color and fragrance this season.
"Jináb-i-Fádil will be with us for many weeks. This will give opportunities for the friends to attend his morning talks upon the teachings of the Cause."
LIBRARIES throughout the world are placing on their shelves the books secured from the Bahá’í Library Committee. Librarians are discovering a growing interest in the Bahá’í literature. For several years the Bahá’í Library Committee, first, under the Executive Board of the Temple Unity, and now the National Spiritual Assembly, has been presenting approved books on the Bahá’í Teachings to those libraries which applied for them.
All applications should come from the Librarian of the Library. With each book mailed to a Library two library cards are sent which are issued by the Library of Congress, Washington, D. C.
Any friends who would like to donate books to this committee are requested to send them to the Secretary of the Committee, Miss Elizabeth Hopper, 1105 Park Road, N. W., Washington, D. C. Such donations will bring to many libraries and many readers that literature which is the great hope of the world today. Libraries may secure books by addressing The Secretary, Bahá’í Library Committee, Post Office Box 1319, Washington, D. C. In some libraries the books are in such demand that many copies of each volume are needed.
A five months' subscription ($1.00) to the STAR OF THE WEST sent to a friend is a splendid way to share with those who are looking for the New Day, the good news of the Bahá’í Message.
THE writings of Bahá'u'lláh and 'Abdu'l-Bahá furnish the most perfect text books for modern courses of study in social and spiritual sciences that we can imagine. They are luminously simple in presentation, yet they enable the students of this radiant century to "sound the inmost depths of the Ocean of Divine Unity." They solve all our ethical, social and philosophical problems. At the same time they quicken the mind, energize the will, purify the heart, aid the student to quaff "the mystic wine of the Knowledge of God" and to "drink deep from the stream of Everlasting Life." They present a wonderful means of uniting the scientific and the spiritual life. If the student of the social sciences and of philosophy will make an intensive study of Bahá'u'lláh's Tablets and of 'Abdu'l-Bahá's American addresses on The Promulgation of Universal Peace, of The Mysterious Forces of Civilization, of Some Answered Questions—what new worlds of knowledge and service would open before his mind!
The Book of lghan is a perfect authority on the philosophy of universal religion. It answers all our questions. As 'Abdu'l-Bahá wrote concerning this book:
"O thou who art athirst for the Water of Life! This manifest book is the fountainhead of the Water of Life Eternal. Drink so much as thou art able from the fountain of the Living Water!"
"O thou who art seeking after Knowledge! Immerse thyself in the ocean of the explanation of the Beauty of the Merciful, so that thou mayest gather the pearls."
Jináb-i-Fádil suggests a splendid plan for study classes to master thoroughly the glorious new teachings. At each session the members will take special topics, e. g., the Oneness of Mankind, Universal Peace, the Unity of Science and Religion, the Return, Spiritual Rebirth, the Divine Elixir, the Resurrection, the Divine Station of Christ, the Oneness of Religions. Each member of the class will study in one or more books the teachings on the particular topic to be considered and bring to the class a written or oral report, one person studying the passages in Some Answered Questions, another in The Book of Ighan, another those in Paris Talks, another in special Tablets, another in The Promulgation of Universal Peace, or some of the issues of the STAR OF THE WEST.
For instance, one of the great questions of philosophy is the proof of God's existence. All the members of the class will study the great Tablet to Dr. Forel. Then one member will present the proofs in chapter 2 of Some Answered Questions, another that on pp. 73-76, chapter II, of Divine Philosophy (first edition), STAR OF THE WEST, vol. 6, pp. 21-24. One or more members will report on how far God is knowable, how far unknowable, studying the passages on this subject in The Book of Ighan, Some Answered Questions, The American Addresses, or Paris Talks. The next session of the class the different members will, perhaps, report on how God is known through His Manifestations, each one reporting from a different book, address or Tablet. The Bahái teachings on this great subject.
The beautiful little books of prayers recently translated by Shoghi Effendi can be obtained from the Bahá’í Publishing Society, Room 450, 508 South Dearborn St., Chicago. (10 cents a copy.)
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