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| Vol. 14 | OCTOBER, 1923 | No. 7 |
BORDERING on the Persian Gulf, in southern Persia, there is a very beautiful province, called Farce. This province is quite large and, centuries before Christ, was the seat of Persia's kings and rulers; it was also the home of the ancient Parsees. It is celebrated in Persian literature as a veritable throne of learning. Here, nearly seven hundred years ago, the great poets Hafiz and Sadi lived and died, and here they wrote their verses. Their tombs or shrines are visited every year by many people.
In Shíráz, the capital of Farce, there lived a family, of the merchant class, who for many generations had been noted for their piety, morality and generosity. Into this family there was born, in Shíráz, October 20, 1819, a child, the Báb. The Báb's father, a merchant, died when the boy was quite young, and the eldest of his three uncles who was also a merchant, took care of him and brought him up. The Báb's education was entirely elementary; and soon he went into business, becoming his uncle's partner.
As a child he gave signs of remarkable precocity and, while still very young, wrote beautiful essays in Persian and Arabic. Those who read them were astonished at his knowledge for they were aware how meager had been his education. The Arabic scholars were especially interested in his writings in that language and thought it very extraordinary that one without learning could write such perfect Arabic.
After he went into business his family noticed what seemed to them certain unusual traits in the young man; he would depart at midday, retire to a secluded spot and meditate, chant and read prayers, spending hours in deep spiritual communion. Observing this the Báb's family endeavored to awaken in him a greater interest in acquiring wealth and fame, but they soon found that these things did not interest him.
In the Báb physical beauty was joined to that of the spirit. His hair was black and his dark brown eyes shone like stars. His features were symmetrical and his face most luminous. His carriage was majestic, yet simple and humble. The purity of his character was such that even his enemies could find no fault with him. It would be hard to imagine a life more spotless, more devoted to love for humanity. He reflected the light of the spirit and radiated to those around him such wonderful spiritual life that his superiority was generally recognized, and he was shown utmost honor and respect. When he entered a room he was given the seat of honor and others, involuntarily, waited for him to speak first. He was full of happiness, contentment and resignation; so it seemed as if the Spirit of God were shining from that young body.
A few years before his declaration, in 1844, he left his uncle's office and journeyed to Karbala, Mesopotamia, the center of the Shi'ite Muhammedan world. The tomb of Hossein, the martyred grandson of Muhammad is in Karbala, and every year thousands of people made a pilgrimage to this shrine, where long prayers were read. When the Báb repeated his own prayers before the assemblage the people turned from the usual prayers and gave all their attention to him. The Muhammedans had, in Arabic and Persian, many prayers which seemed to them beautiful beyond description. Therefore they were prepared to recognize the sublime beauty and the inspiration of the Báb's prayers. He remained in Karbala several months and many people were drawn to him because of his inspired utterance and the holiness of his life.
At the age of twenty-three the Báb married a young girl, a relative of his family. A little son was born to them who lived but a few months. And shortly after, the Báb was apprehended and thrown into prison.
The religious outlook of the Muhammedan world had become very dark; the people had lost their spiritual vision and held to dogma as spiritual truth. About this time God inspired the hearts of a number of men to look deeper into their religion and study its true meaning. This school of men in their teachings made frequent mention of a Star of Guidance which was about to dawn. In 1843 they set out on a journey to the distant parts of Persia to try and discover this Master of the New Age. Before starting they gathered together in a mosque and for forty days fasted that they might be prepared for the momentous journey. They had been taught that there were nineteen proofs by which they might recognize the Great Master, the coming One, one of which was his spiritual power which, even if he spoke not a word, would draw the people to him. This power they were to find in the person of a handsome youth. They made a compact that he who discovered the Truth should at once communicate it to the others. Then they started off, in different directions.
Mulla Hossein, a very celebrated and learned man was one of this group. He remembered having met at Karbala a singularly spiritual youth, who came from Shíráz, and he decided to journey to Shíráz and try to find him. Arriving in that city he made inquiries which led him to the young man's home. To his great joy the door was opened by the Báb himself, who welcomed him as a guest and bade him enter. Then the Báb told him how, when about to leave home early that morning for his office, there had come to him the foreknowledge that great and glorious news was about to be made known. He knew that the coming of this guest was a part of the good news. So, here in the rose garden of the Báb's home, was laid the foundation of the Great Cause.
The Báb inquired of Mulla Hossein by what sign would he recognize the Great Star. And Mulla Hossein gave the nineteen proofs.
Suddenly the Báb said: "Do you see these signs in me?"
Mulla Hossein was made almost breathless by the question. However, after a moment's consideration he said: "Yes, I see all the signs but one in you. That one sign is this: the Great One should have extraordinary knowledge. This important sign of wisdom and knowledge I do not see in you." He said this, thinking that great knowledge must be acquired in colleges and universities.
The Báb talked of other matters, tea was served, and the hours passed.
Later, while conversing upon very spiritual subjects, the Báb again said: "Do you see these signs in me?"
Mulla Hossein did not make immediate reply but led the conversation into channels which it seemed to him must make apparent this knowledge.
The Báb then left the room, and Mulla Hossein, seeing some books upon the table, took one up and began reading. He was astonished to find that both the ideas and phraseology were entirely new and unfolded the divine mysteries. He read page after page and when the Báb returned inquired the name of the author of the book.
The Báb replied: "A young man." Mulla Hossein exclaimed: "Read some of these words yourself! Who has written them?"
The Báb said: "You see. You see."
Then he placed the book beside him, and began to speak eloquently, in a higher language. The words flowed from him like a river. Mulla Hossein listened spellbound, for these were the erudite phrases of the book. He became so intoxicated with divine joy that he was like a man beside himself; so the Báb again spoke in his ordinary manner, and gave him tea. Mulla Hossein threw himself at the feet of the Báb and cried: "I must go and proclaim the truth!" But the Báb said: "No, this is not the time."
When Mulla Hossein, the first disciple, was completely converted he longed to bring his associates to the Báb but the Báb told him that, for the present, he must just tell them that the Star of Hope had arisen, but not of his whereabouts.
Mulla Hossein returned to his friends who found him so transformed that they besought him to tell them if he had found the Truth. So, one by one, he took them to the Báb, and the first class, numbering seventeen, was formed. Kurratu'l-Ayn also became one of these disciples. With the Báb himself they were called the Nineteen Letters of the Living.
The Báb called himself "Báb" because he was the "gate" of the New Age. The first disciple was given the name "Bab el Bab", for through him the people came to know the truth. Another spiritual person among the eighteen "Letters" who recognized the Báb from afar and instantly believed in him, was Quddus. When the eighteen Letters of the Living were complete the Báb became the Point of Knowledge around which they gathered; eighteen apostles and one Point, making the first circle, the first unity.
The Báb gave his disciples certain wonderful epistles bidding them travel throughout Persia and, especially, to Karbala that they might teach the religious leaders of the Muhammedan world. These early apostles were fearless and full of enthusiasm. Whenever they entered a city they at once gathered the people about them and proclaimed aloud the good tidings of the New Day and the coming of a new spiritual dispensation. As their students were of the Muhammedan world they referred to the Qur'an and its prophecies concerning this day and the coming of the Point of Knowledge, explaining that they were fulfilled in the Báb.
In the Qur'an it is said that no one could give to the world a book to compare with the Qur'an. And from the time of Muhammed until the year 1260 of the Hegira this was true. Then the Báb, through divine power, wrote with the same brilliant and profound knowledge. In order to prove this power to the people he called to them in his epistles, saying that he would answer abstruse questions without recourse to any book. So he was asked many difficult questions. And he wrote the answers with the rapidity of lightning, each page a masterpiece in thought, in style and beauty of penmanship. Again and again it was proved that his writings were not of the intellect, but were pure inspiration.
The Báb now went to the holy city, Mecca, the center of Islam, to which thousands of people journey every year. The journey was made by sea, and one day a terrible storm arose. It seemed as though the ship would sink any moment and the passengers were in a state of great excitement, when some of them noticed the Báb, sitting quietly, apart
--PERSIAN TEXT--
A Mosque in Shíráz where the Báb announced the appearance of the Great Manifestation
from the others, in deep meditation. He seemed so undisturbed by the impending peril that they exclaimed: "Do you not realize that we shall all be drowned?" But, with perfect serenity, he continued his meditations, and soon the storm passed and the sea became calm.
Among the passengers on this ship was a man of spiritual insight. He recognized the quality of the courage and serenity in the Báb and later became one of the Letters of the Living.
While the Báb was at Mecca the three disciples who first accepted him started out from Shíráz and began fearlessly proclaiming the message. Mulla Sadig, an eminent and very popular Muhammedan, head of a mosque and with a following of hundreds of people, was one of their converts. It was the custom to proclaim, four times a day, from the turret of the mosque: "God is great and Muhammed is His Prophet!" Mulla Sadig told the mohazin to call out also that a great Gate of Knowledge had appeared. He, himself, mounted his pulpit and read from the writings of the profound interpretations of the Qur'an. This sufficed to arouse in opposition some of the people of the community; others recognized the mercy and justice of this message to establish the Kingdom of God. The mullahs of the city became so disturbed at these happenings that they appealed to the Governor, as fanatical as they, who gathered the people together in a large hall and demanded the presence of Mulla Sadig.
When Mulla Sadig entered the audience hall his presence bespoke such majesty that the people were impelled to rise and show him deference. The Governor inquired concerning the new teachings. Mulla Sadig replied: "You are asleep! You must rouse yourselves and listen to this call for the One whom you are awaiting has appeared, to fulfill the prophecies. This is his Book and he, himself, is at Mecca!"
But this great message was rejected, and the three disciples of the Báb were taken into custody. Their beards were burned, holes were pierced in their noses, they were bastinadoed, and made to ride through the city seated backwards on donkeys. They accepted this treatment with such resignation that the people began to open their eyes. They were banished from that city, and went to other places to teach the Cause.
By this time word had come, from Bushire on the Persian Gulf, that the Báb was returning from his pilgrimage to Mecca. The Governor then sent guards to bring him back to Shíráz. When he arrived in the city the state authorities and the clergy met in a great conclave and flung at him numberless questions. These he answered with such wisdom that his friends were all confirmed in the teachings and his enemies could find no fault with him. Nevertheless it was decided that he must abide in the home of his relatives, that no one could visit him, and that his teachings must not be spread among the people.
But the idols of imagination were now broken. The people were ready to investigate, and many eminent men, seeking information, made their way to the Báb.
Then a terrible epidemic appeared in Shíráz, hundreds of people were stricken, and fear and consternation fell upon all. The Governor, when his son fell ill, felt that this had come upon them because of their persecution of the Báb. So he went to the Báb and fervently besought him to help his son. When the son was healed the Governor was so overjoyed that he permitted the Báb to leave the city that he might bring happiness to others.
Quietly the Báb left Shíráz and traveled to the city of Isfahan, in the center of Persia. The rumor of his coming having reached those regions the people ran out to meet him, and the Governor, Manoucher Khan, a deeply religious man, welcomed him, and became a believer. The radiant, spiritual happiness of the Báb, the glowing beauty of the
love of God which he manifested, drew hundreds of people to him. The doors were thrown open, that all might enter, might meet the Báb, listen to his words and be quickened. Among those who visited him during these first days of his stay in Isfahan were many important personages, whose presence inspired the people with confidence. Then some of the clergy, seeing the Báb's large following, feared for their own popularity. The Governor told them that, since this was a theological matter, a meeting would he called, and all their questions could be put to the Báb. Reports were taken of this meeting. These reports exist now, and the questions asked were most childish. The Báb in replying threw such wonderful new light upon these questions that they were utterly unable to comprehend his words.
The Governor was much disturbed. Although he favored the Báb, yet he could not risk his position. So he said, to the mullahs: "I will exile him for your sake." He ordered a cavalcade to accompany the Báb on his departure, and instructed the guards to bring him back. So the cavalcade left the city through one gate, and brought the Báb back through another. He stayed with the Governor for forty days, and many people visited him and received the message. He wrote many volumes upon his teachings during this period of his stay in Isfahan. The Governor became so enkindled that he wished to take radical steps to spread the Cause. But the Báb said: "This is a day of faith and persuasion. Force cannot accomplish your purpose. We must teach the people through self-sacrifice and non-resistance." He also told the Governor that his (the Governor's) days were numbered, and that ere long he would enter the Kingdom of God. On the fortieth day of the Báb's concealment in the palace of the Governor the Governor passed away.
The new Governor was neither just nor good. Finding the Báb in the palace he told the populace. They raised a great hue and cry and demanded that he be banished from Isfahan. Therefore, by special permission of the Shah, the Báb was sent to Tihran.
While these events were taking place the eighteeen Letters of the Living were traveling north, south, east and west proclaiming the teachings with such spiritual fervor that their number had increased to a host of believers. It was like a great conflagration. When the Báb's teaching had spread throughout Persia the Shah wished to know of its message. On his staff there was a mulla in whom he had great confidence. This mulla he sent to Shíráz to visit the Báb that he might ascertain the nature of his teachings and report to the Shah. This mulla became one of the Báb's greatest apostles and finally gave his life for the Cause.
The Báb wished to meet the Shah, personally, also the Grand Vizier and the Cabinet. He hoped that they might be persuaded to give heed to the revelation; then the people of Persia might also become enlightened and enter into a new, spiritual life. Therefore, when he arrived, in his journey to Tihran, at a village nine miles distant from the capital, he sent a letter to the Shah. But the Grand Vizier prevented the Shah from meeting the Báb. He influenced the Shah to write him that it was impossible to grant an interview, giving as excuse that the frontier was being attacked by an enemy. The Shah then had the Báb taken to northern Persia, there to await a change in conditions, saying he would send for him later. On this journey from Tihran the Báb's bodyguard, rough, uncouth tribesmen, became so transformed through his spiritual power that before the journey's end they were ardent followers, ready to do anything whatsoever that he desired.
In banishing the Báb, at this time, from place to place, the guards made it a custom to stop outside the towns and villages that no one might know of his
presence. But despite this precaution the news of his approach would spread and when they drew near the towns the people would meet him and, often, bribe the guards for permission to talk with him and receive his spiritual instructions. Thus this plan of banishment which, it was believed, would exterminate the teachings, proved a failure, for all those who came in touch with the Báb were irresistibly drawn to him. Even the Governor of this province was attracted, and allowed the people free access to his presence.
Then the enemies of the movement again became active and influenced the Shah to command that the Báb be sent to a very remote castle, near the extreme northern boundary of Persia. The Governor, here, was an exceedingly harsh man, and he kept the Báb's presence absolutely secret. His followers traveled and searched, in every direction, but no one could discover where he was hidden.
In this castle the Báb's imprisonment was extremely severe. He was allowed no light, and completely isolated from the outside world. However, he now had the time to write many divine teachings, which gradually spread throughout Persia. During these days a fire was lighted in the hearts of his followers, which flamed forth and enkindled others and many awoke from the deep sleep of centuries and started out to travel and teach. Then the enemies became more active than ever and determined utterly to extinguish the Cause. The followers of the Báb were obliged at times to band together and defend themselves, bodily, behind trenches, in order to resist the violent attacks made upon them, in different parts of the country. A new Shah, seventeen years of age, now reigned and the country passed through a period of confusion. More than ever were efforts made to extinguish the flame of the movement, because of a prevailing idea that, in this way, peace could be established in the land.
The siege of Mázindarán, which occurred about this time, has no parallel in religious history. About four hundred of the followers of the Báb were gathered together in a jungle. Here they were surrounded by several thousand guards, armed with guns and cannon, and reinforced by a populace numbering many, many thousands. In the center of the jungle there was an ancient shrine and here the believers entrenched themselves, and a siege began which lasted for nine months. During the last three months of the siege the little party were almost starving. They ate their horses, and then boiled the leather of the harness, and ate grass and herbs to sustain life. Yet they spent the time in prayer and spiritual communion, and the forces of the government were utterly unable to overcome them.
Then the general decided upon other tactics. He sent to the besieged the Book of the Qur'an upon which he had written a covenant or agreement to the effect that if they would come out, and go their way, their lives would be spared. Believing in the sincerity of this document they filed out into the open. They were asked to lay down their arms, and when this was done a feast was spread before them. While partaking of this feast the soldiers charged upon them and massacred them all, to a man.
Two other events, of a like nature, occurred in southern and central Persia.
The movement seemed threatened with complete destruction. Although the followers of the Báb made heroic defense, the government authorities slaughtered them right and left. Yet, strange to say, their numbers steadily increased, and the longing for truth flamed brighter and brighter.
At last, in desperation, the Shah and his prime minister determined to do away with the Báb himself. Word was sent to the Governor of Tabriz to bring him out from his prison. An important meeting was then held at which many dignitaries were present. The Báb was
questioned, declared a heretic, and sentenced to death. An order was issued that he be bastinadoed. But, at the risk of their lives, the servants of the court refused to carry out these instructions. They were filled with respect and admiration for the noble prisoner. This so angered the enemies that one of them rose in his wrath and himself perpetrated the deed.
The proclamation went forth that the Báb was condemned to death, and great excitement prevailed in the city. On July ninth, 1850, he was brought out, with bare head and feet, and compelled to walk through the streets to his execution while thousands followed him.
One of the most devoted disciples of the Báb who had been with him in prison, requested that he be martyred with his master. So these two were fastened with ropes to the wall of the citadel, in the open square, and a regiment of Armenian soldiers were commanded to fire upon them. They all fired, at the same moment. When the smoke cleared away the body of the disciple was discovered riddled with bullets. But the Báb was nowhere to be seen. At first it was thought that a miracle had been wrought. But, upon investigation, the Báb was found in a room in the citadel. The bullets had merely severed the ropes binding him to the wall, and he had fallen to the ground, unharmed. He was brought back and the regiment commanded to fire again. But they refused to do so, saying, among themselves, that the Báb must be a great saint. Another regiment, of Muhammedan soldiers, was brought, and this time their bullets pierced his body, leaving his face quite free of disfigurement. Thus the soul of the Báb ascended to heaven.
His body was carried and dropped outside the city, before the eyes of the populace, as a sign of disgrace. A small number of guards were set to watch the place. While most of them were asleep some of the disciples of the Báb came and bribed the two who remained awake, and obtained possession of the body. They carried it to a silk factory and it was carefully wrapped in silks, and taken secretly to Tihran, where it remained for many years. After the departure of Bahá'u'lláh, 'Abdu'l-Bahá had the body brought to Mount Carmel where it was placed in a tomb and now all pilgrims who journey to this region visit this shrine.
Two years after the martyrdom of the great trouble came upon his followers through a few fanatical disciples who in their ignorance made an attempt upon the life of the Shah which resulted in a violent persecution of the whole movement. The Shah, very despotic and powerful, was at his summer palace. These misguided disciples secreted themselves in the garden, and, as he came forth from the palace they rushed forward, with pistols. The Shah was slightly wounded and several of the conspirators were killed. Believing this to mean that the movement was opposed to the government the Shah gave orders that all the believers in Persia be searched out. In Tihran many were found; among these were about forty eminent men who were placed in an underground prison where they were heavily chained and given little food. Each day one or two of this number were taken out, by order of the Shah, and executed, after being subjected to every kind of torture. The Shah divided the believers among groups representing the various professions and trades, to be killed by each group according to their particular method. The spiritual fortitude of these martyrs was so wonderful that some of their enemies even were converted. While undergoing utmost torture they chanted the glorious verses of the Báb, and one of them danced during his execution. Permission was given by the court to kill all believers and confiscate their possessions. It was believed that anyone who killed a follower of the Báb would ascend to heaven.
A regiment of soldiers was sent to destroy the home of Bahá'u'lláh, and
men, women and children, nineteen in all, were captured. They were stoned and thrown into prison. This, it was thought, would completely eradicate the movement.
* * *
Although the six years of the Báb ministry were spent, largely, in prison and in exile, and he was constantly surrounded by guards and enemies, he was at all times peaceful and happy, always radiating heavenly joy. He was so surrounded by enemies that his friends and followers had the greatest difficulty in obtaining a meeting with him, and yet, thousands and thousands of the people of Persia, of high and of low degree, partook of his teachings, became their embodiment, and spread them to all parts of the country.
During this long persecution the Báb found time not only to dictate many teachings but, with his own pen, to write volumes of exquisite calligraphy. In Persia, to this day, beautiful penmanship is regarded as an art. Those who are fortunate enough to possess some of the delicate writings of the Báb consider them a most valuable heritage. Many of the Báb's writings were, unfortunately, destroyed. Often, when his followers were being persecuted and driven from their homes they buried in the ground, before fleeing, his writings which they prized so highly. Returning at some later time they would find that moisture had almost effaced them.
THE TEACHINGS OF THE BAB
The teaching of the Báb to which his persecutors objected most was that man should be delivered from superstition and dogma. Living in Persia, it was necessary to consider the Muhammedan world; therefore a large part of his teaching referred to questions asked him regarding the Qur'an. He called to the people of Islam to consider the inner and important meaning therein. He taught that he himself was but the "gate" or door to the "City of Revelation", that divine City which would be revealed. He taught that a Great Personage, then living, but hidden behind the veils, would come to them and teach them a divine revelation and would usher in the new era of universal brotherhood. He often addresses this invisible Being in his writings, saying: "O, my Master! O, my Lord! I have accepted every persecution in order to prepare the people for Thy coming so that when Thou shouldst unveil Thyself they might he ready to meet Thee!"
A great question of the Muhammedan religious world was that of the "return", the belief being that when the new Gate of Knowledge appeared many holy souls would return and be present with him in flesh and blood. This question was given utmost importance, and it is for this reason that the Báb said the qualities and attributes of these holy souls had appeared, through his apostles.
Another question which the Islamic world addressed to the Báb was that of the "Resurrection", which was understood, literally, as it is by the Christians who have the same teaching. The Báb explained that the resurrection is the coming of the Manifestation of God, when religion is renewed. He said that his own coming was the Lesser Resurrection; but the Great Manifestation, of whom he so frequently spoke, would usher in the Great Resurrection. God sitting upon the throne, he explained, meant that the body of the Manifestation would be the throne of the Holy Spirit. Paradise, meant the recognition of the Lord in the Manifestation and living in accordance with His teachings. Hell was selfishness, fanaticism and doubt. He said that resurrection, therefore, did not mean the resurrection of flesh and blood from the tomb, but a spiritual resurrection, an awakening of inner potentialities and spiritual faculties, brought about by the recognition of the Manifestation of God.
The Báb divided the revelation of the Manifestations of God into five parts. The first part deals with those writings
which explain the mystery of divinity. The second part includes the prayers, communes, supplications revealed by the prophets and addressed to God. These, when recited, draw man unto the spirit of divine harmony and a higher state of spirituality. The third part is concerned with the interpretations of the heavenly books, explaining the symbolism and hidden meanings from which man has been veiled for past centuries. The prophets and Manifestations from time immemorial have spoken in metaphor and symbol and their meaning it has not always been easy for people to understand. But the Great Teachers themselves have been able to throw a flood of light upon the esoteric teachings of the former Great Teachers; they alone can fully grasp and explain the significance of the sacred words. The fourth applies to the metaphysical, scientific and theological questions asked by the scholars and thinkers of the age. The fifth part is the essence of the Teachings.
The writings of the Báb may be similarly divided. First, his explanations of divinity, so subtle, so transcendental, so divine in quality that a mind and soul especially equipped are required, to understand them. Second, the prayers which are filled with ecstasy and rapture. Third, answers to questions regarding interpretations of the Islamic writings, as the teachings of the Báb have largely to do with the Muhammedan world. Fourth, treatises on scientific and philosophical questions. Fifth, the verses of the Báb stating that when the Great Manifestation appears He will cancel or repeal as many of these teachings as are not fitted to the exigencies of the time.
The Báb declared that he had brought in but the Lesser Resurrection because his message was circumscribed, limited to the Islamic people and to one part of the world. But there would arise a new consciousness, a universal resurrection, and this new spiritual consciousness would sweep over the entire world.
- There is a flower of flowers,
- Its sun and rain are wisdom, love and faith.
- It dwells within the center of man's soul
- Where all is cool and green—at peace; and then
- It spills its fragrance on every wind of circumstance:
- Blow "ill," blow "good"—a ceaseless
- Flow of perfume-bearing light.
- True happiness is born of love—and so
- This flower, exhaling love, permeates all things
- With melting, fragrant love and changes them
- That "ill" becomes the "good" and all is well:
- Man's will not lost, but blended into His.
- Full-blown it grows, indeed it knows no bud,
- This flower is Radiance.
Territet, Switzerland,
August, 1923.
AS one travels through the different countries of Europe one is deeply impressed with the tragic and desperate situation with which the whole civilization of that continent is threatened. The hardships under which so many races are suffering, and the dangers of much worse events in the coming years, are due not to physical or necessary causes, but purely to a state of mind. It is the double quality of fear and hate which is spreading the gigantic shadow of oncoming ruin over all of continental Europe.
This state of mind, which would seem the easiest thing in the world to change, is in reality the hardest. It is easier for humanity to tunnel mountains, bridge oceans and conquer the air than to change this psychology of disunion into a psychology of union and fraternity. The sad truth must be told, that the war has failed as yet to turn the hearts and thoughts of the great races of Europe to ways of peace. One nation only, Austria, has learned a lesson and has renounced war thoroughly from heart and soul.
In Europe I am reminded of the advice of 'Abdu'l-Bahá not to give our interest too much to earthly politics, but to the politics of the Kingdom of God. One sees here clearly the futility of earthly politics. The most statesmanly brain, the most astute intelligence, brooding over European politics ad infinitum, could find no earthly way out of the dilemma. There are no sides one can take. There is no one nation that by a sincere effort toward justice is leading the way to peace and stability in Europe. All are wrong. All are sharing in a guilt which if continued can only be paid for with more blood.
So one wearies of reading the newspapers of the different countries, of discussing with different nationals the present situation, with any hope of arriving at a human solution or of being able to take sides with right against wrong. All is wrong here, in the play of politics; and the right is only to be found in the application of Bahá'u'lláh's laws to the crying needs of a war-intoxicated and bewildered humanity.
Here and there, of course, are individuals who have the heart toward peace; here and there are organizations which are working splendidly for harmony rather than disharmony between nations. But the general tide and current of thought in continental Europe is no longer toward internationalism, but toward a nationalism, supported by war.
Hence to those sincere and eager souls who in such a situation despair bitterly of the future, the Bahá’í' Message comes welcomed and receptively. They have no argument against it, because desiring peace and prosperity for their country and for the whole world, they can see no way of attaining their desires unless by such spiritual means as the Cause offers.
How clear and evident now is the word of 'Abdu'l-Bahá, that no human effort or organization can bring about the ideal conditions for humanity! Those movements here toward fraternity, toward international brotherhood and peace, which sprang up with sincere intention and flourished with a vivid hope in the years immediately subsequent to the war, are now languishing. They have no power or life. The miasmic overgrowths of hate and fear are overshadowing them, choking them out. It is very plain to any intelligent person that these now feeble calls to peace cannot become effective. Not but what such organizations are good and praiseworthy. All such present secular efforts toward brotherhood, though on the plane of action ineffective, are preparing people to take part later on in establishing the Kingdom
of God. Bahá’ís's should give their sympathy and help to all such movements—but their heart and central energy to the holy Cause of God.
It is strange how this terrible and heart-moving spectacle of a war-mad Europe strengthens one's faith in the Movement. The reason as well as the heart becomes convinced that only this Cause can prevail against such hatreds and animosities. The Cause begins to stand out like the cloud that led by day and the pillar of fire that led by night the people of God through the wilderness. In America we cannot as yet see the grand station of the Cause, because the life of the people is going on prosperously and happily without it. Pray God it may not need such disasters in America to open our eyes to the need and the reality of the Cause of God.
More consoling and uplifting can be my next letter, in which I shall tell of the holy sweet souls we have met, brothers and sisters in the Cause shedding their little rays of light in darkened countries; and of sincere, earnest souls to whom we gave the Message. These are things to make one glad. This is the politics of the Kingdom.
CAN religion and science agree? An affirmative answer to this question, generally understood and accepted, will bring peace to numberless people and set at rest a matter that has caused centuries of controversy. Our hope is not the repose of inaction, but the realization of that peace which blends into harmony all forces in human development. The question itself is in view of the fact that for long ages past and for the most part at present, there has been and is conflict between the devotees of science on the one hand and of religion on the other. This strife is not found in reality. It has brought only evil results and can never be justified. For both religion and science are light; but strife grows out of darkness.
Religion clearly apprehended, sanctions every truth discovered and conveyed to us by scientific research. In an age which unfolds so many wonders of science, great light and cheer come through the teachings of 'Abdu'l-Bahá that, "Religion must be reasonable; in so far as it contradicts the known and proved facts of science it ceases to be religion and becomes superstition."
It is wonderful to have the mind brightened by scientific knowledge. It is marvelous to have the heart purified by the fire of divine love. Both gifts are sacred and essential to human well being. But until their unity is widely realized, discord will rend the best elements of the world.
Harmony between religion and science does not imply that pure religion must agree with every scientific theory. There are many such theories which are not sustained by adequate proofs, but rest only upon the imagination of men. Such theories, like the dogmas of religion, often change. The ancient Greeks, although not without fame for learning, once believed that the sun was a ball of fire drawn by horses which daily crossed the sky. Tradition had it that old Sol once lost control of his team and as a result went too near a man's field, burning his wheat. Later the Ptolemaic system of astromony, with its cycles and epicycles, held sway over the scientific world. Contemporary scientists are practically unanimous in their acceptance of the belief that the entire human race is evolved from common animal ancestry. But these and other theories are all confined in the realm of
conjecture and speculation. Scientists cannot justly revile those who refuse to accept what is not proved. On the other hand, religion should not oppose the well established truths of science, such as the law of motion, the law of cause and effect, the rotundity of the earth, the conservation of energy, the indestructibility of matter, the law of gravitation, the conic sections which form the orbits of heavenly bodies, the great antiquity of this world and of the universe, etc., etc.
It is evident that man, with all his acquired power and knowledge, creates nothing. His inventions are not creations, but discoveries of the secrets of nature. These secrets or laws are classified and arranged and to that branch of knowledge the term science is applied. The creation of religion is also beyond the power of man. That variety of religion which man evolves from his own minor or lower consciousness is but a sorry imitation. It abounds in useless forms, ceremonies and creeds. It leads to a labyrinth of doubt and gloom. It bewilders the judgment but fails to comfort the heart. But when religion and science are both genuine, they have their common origin in the divine Logos, or Creative Word, which, according to the Bahá'í teachings, is the first emanation from the unknown and unknowable Essence of Divinity. It is this supreme Power, bestowing light and knowledge, and periodically revealed to mankind through the perfect man, such as Moses, Jesus and Bahá'u'lláh, which calls into being sciences, arts, virtues and religion. Every grade and element of existence, according to its capacity, reflects the light of the divine Manifestation. The Spirit of the Word gives life to man and the universe. Great, indeed, is the mystery of the Word! Beyond the Word the aspiration of man cannot soar. The hope, the illumination, the heaven of man are in the Word. The Word itself implies its mysterious and Mighty Speaker.
The successive civilizations of the world have all grown out of the various revelations of religion which have come to mankind through the transcendent Might and Favor of God. Pure religion ever gives its sanction to true science, for in spirit they are one. The Bahá'í Revelation accentuates spiritual graces and also brings the greatest stimulus and encouragement to scientific studies. Spiritual faith is not weakened, but confirmed by reason. Every power in man should pay homage to his Creator. When the body, mind and heart all consciously reflect the divine Light and accept its Guidance man becomes happily free from other dependence. When religion, however, becomes corrupted by the ambitions of men it is no longer the paradise of truth, but becomes the wilderness of error. For the superstitions and imitations which pretend to be religion always make war upon science. And a superficial understanding of science may make one arrogant toward religion. But the great scientists of the ages always discover in their laboratories those signs and wonders which make them humble. They bow with reverence before these signs, knowing full well that such phenomena did not create themselves. Great scientists of the past, such as Pythagoras, Hippocrates, Plato, Aristotle and Pliny, were confirmed in their belief in God through the discoveries of science and philosophy. The greatest lights of science and philosophy in modern times are reverent in their attitude toward true religion. Professor Huxley speaks of "true science and true religion as twin sisters", and declares that "the separation of one from the other is likely to prove the death of both." Herbert Spencer, while admitting for the scientist a pride before the traditions and authorities of men, yet bears witness to humility "before the impenetrable veil which hides the Absolute."
He further declares:
"Only the sincere man of science, . . . one who through lower truth seeks the highest, can truly know how utterly beyond not only human knowledge,
but human conception, is the Universal Power of which Nature, and Life, and Thought are manifestations."
Within a few years a report was circulated by the press that the American wizard, Thomas A. Edison, was a skeptic, a story which was promptly and vigorously denied by Mr. Edison. Yet it may be understood how all these eminent men would be classified as agnostics and skeptics by those who mistake ceremonies for the reality of faith. These men of genuis have too large, clear and penetrating a vision to be misled by the idols of human thoughts. But when they discover reality, in either religion or science, they are made happy. No doubt they would all react favorably to the sentiment expressed by the Victorian poet Tennyson, whose conception of peace and progress in both religion and science so clearly reflected the Light of Bahá'u'lláh:
- "There lives more faith in honest doubt,
- Believe me, than in half the creeds."
The Holy Scriptures of all religions reveal the Word of God. The universe at large and all that is therein unfold the works of God through his Word. All that God gives is light; man brings darkness by veils that cover his own heart and mind. Evil is only the misuse of good. How many of the world's greatest scientists are today classified as enemies of religion because they cannot honestly subscribe to those tenets of error which mask as religion and which sometimes are commercialized and are sold for a consideration! And how many religionists, even sometimes the honest in heart, are so veiled by ignorance as to revile science, a blessing to the world from their own Creator! The creation of God is ever bright and harmonious with the melodies of love and unity; but those who fail to use their own highest possibilities of study will never soar beyond the abyss of darkness and rancor.
It has come to pass, even in this day of popular education, that several prominent clergymen have denied the rotundity of the earth, no doubt led by the misreading of their own Bible. One declared that although the philosophers teach that the earth is round, yet the Holy Bible speaks of the four corners of the earth and it is obvious that anything that has four corners cannot be round. So he passed that back to the philosophers, who, he believed, were quite vanquished in argument.
A theologian was once explaining to a rural conclave the creation of man.
"God," he declared, "created man out of wet clay, and then set him up against the palings to dry.
"Well in that case," asked inquisitive Deacon Brown, "who set up those palings?"
"Now Brother Brown," replied the parson, "if you are going to ask such questions as that you will destroy the whole system of theology!"
Despite the veneration which many people have for their own notions, it becomes more and more apparent that theology may be upset without harm to either religion or science.
The clear cause of the conflict between religion and science is the failure of each spiritual generation, or dispensation, to understand its own Holy Book. Truth, divinely revealed, wears two dresses. One is the simple statement, "Precept upon precept, line upon line, here a little, there a little." This all men can grasp, though unfortunately few apply. The second dress is the symbols and parables found in all the sacred writings. These, the hard shells say, must be interpreted and believed literally, or else man is an apostate and infidel whose soul is lost. Even though such literal interpretation sets at naught science and reason, betrays spiritual blindness, and is at variance with all the laws of God's universe, this school of dogma will expel and persecute those who dissent from their own narrow and limited views. The failure of orthodoxy to understand its symbols led to the crucifixion of Jesus, and the same enmity, born of ignorance consumes the souls
of men whenever a Divine Messenger appears in the world.
"O Jerusalem! Jerusalem! Thou that killest the Prophets and stonest them that are sent unto thee!" This was the pathetic lamentation of long ago.
Today Bahá'u'lláh says:
"I beckon thee to life; but thou preferrest death!"
It is both sad and strange that darkness is preferred to light. But the eternal hope is now that great Light which harmonizes religion and science, and the Promise is that all creation will eventually see its splendor. It is the Light of God which makes religion reasonable and clearly reveals its harmony with science. The Supreme Authority establishes this for all time. Now we know that those sacred writings, revealed by the Prophets of God, which on their face appear to contradict science were never meant by their inspired authors to be taken literally. Their meanings are veiled by symbol. Therefore, each statement, if not understood, should be weighed in the balance of science, reason, and spiritual insight. If it agrees with the truths of science, it should be accepted without question. If it contradicts the proved facts of science, which are also of God, it is symbolic and not to be taken literally. Prayer, a reverent attitude toward the Word, a study of the Bahá'í Revelation, will unfold its inner significance, which is truly a divine favor. It is not the divine purpose that sincere seekers should be veiled in this day, but rather that all should discover the Great Light of Reality. The true Educators, who are the Holy Manifestations, would awaken in man's consciousness the unity of truth. Man's light, joy, and reverence will increase with this great blessing.
A child reads the fables of Aesop and thinks that the animals actually conversed. But a mature person, perusing the same fables, enjoys their entertaining humor, but with clear discernment sees the purpose in the moral. In much the same way, the Messengers of God in the past, sometimes in the present, have conveyed great spiritual laws in the form of symbol. As these luminous Points so often appeared in the mystic East, they have used those figures of speech and vehicles of expression which were understood by their disciples, revealing light and knowledge according to the advancement of their followers. There, speech abounds in symbols. Even a little light upon those symbols which appear in the Holy Books will bring clearer understanding to those who read. In the light of the Bahá'í teachings it is made clear that water is a symbol of knowledge; fire, Divine Love; tree, a Holy Manifestation; birds, human thoughts; animals, nations and peoples; dragons, religious orders or dynasties; clouds, changes of ordinances, alterations opposed of men; hell, deprivation, or ignorance; heaven, knowledge, the Divine Will, exaltation, etc.; Sun, a Holy Manifestation; Moon, successor, or first believer; stars, the clergy, or religious doctors, etc. These are very few of many symbols that appear with meanings that sometimes vary. As we read them, they bring new insight in reading the first eleven chapters of Genesis, which are all in symbol, as well as many other parts of the Bible and of other revelations. Wonderful significances are found in such stories as the Garden of Eden, Cain and Abel, the plagues of Egypt, Satan, Jonah and the whale, the dead and their graves, the resurrection, the temptation in the wilderness, the rivers of Paradise, etc. Parables unfold the stages of man's progress, from the material to the spiritual, and his condition of utter helplessness and misery when deprived of Divine Favor. But these significances are veiled from those who insist upon literal interpretation and are at war with science.
The origin of science and the inspiration to man's acquirement are in the Word. Whatever of reality man discovers today is his reaction to that marvelous Spirit which Bahá'u'lláh
brings to the world. One familiar with the theory of the electron, now popular among the scientists, may well be thrilled in reading in the Seven Valleys of Bahá'u'lláh this wonderful statement:
"Whatever mote thou splittest thou wilt find therein a sun!"
After gazing into the starry heavens, and then upon a piece of radium, it is no less thrilling to read the following passage from the Surat'ul Hyk'l:
"Should we desire to show forth from an atom, suns without beginning and without end, We are indeed able and We can make them all appear in a moment by My Command. Should We wish to produce from a drop of water the seas of the heaven and earth and from a letter the science of what was and is, We are indeed able—verily it is an easy matter."
How marvelous, how overwhelming, is divine knowledge! Man is awestruck by the Power of the Word! Should he not be a witness to the ceaseless flow of creation which ever meets his astonished vision? He is ever a child if he reads the Book of Life without striving to perceive its meaning. The soul is enriched by both material and divine sciences. 'Abdu'l-Bahá ever beckons us to knowledge! May no false pride or vainglory rob us of the divine gift! May reverence that is meet increase our capacity to know! For whatever the progress of man, the True One remains, exalted in His greatness and Glory,
"A sea upon which no one can sail!"
Bahá'u'lláh and 'Abdu'l-Bahá because of their Revelation and interpretation of heavenly laws, making religion both rational and spiritual, have attracted to their standard some of the world's most powerful minds. Leo Tolstoi, the hope of Russia, drew his light and inspiration from Bahá'u'lláh. Arminius Vambery, the profound Orientalist, hailed with delight his meeting with 'Abdu'l-Bahá. Prof. Cheyne of Oxford University and Prof. Browne of Cambridge have added their tributes to the chorus from many countries and climes. Among the learned in America who have praised the Bahá'í Cause may be included statesmen, ambassadors, jurists, scientists, educators, theologians, welfare workers and philanthropists. Should not the weight of such authorities move the thoughtful to investigate?
The certainty that religion and science agree, as clarified in the Bahá'í teachings, brings a refining, cleansing, healing chord among the disciples of truth. Religion and science united, makes religion scientific and science spiritual. Since religion and science are now wed, the fruits of that marriage will bless, brighten and civilize man. The oneness of religion and science reveals the Divine Unity and the unity of men. It unfolds to our ken the mysteries of creation and the secrets of both worlds. It establishes the connection and correspondence of all phenomena and suffuses the universe with light. The progressive in spirit, those who seek the symmetry of education and want ideal advancement, may well turn to the example of Shoghi Effendi. That brilliant youth, to whom a world looks for guidance, acquired the sciences with diligent application. His grasp of religion is as luminous as the sun.
WE are rejoiced to receive word that the name of Miss Agnes Alexander, our Bahá'í pioneer in Japan, is in the list of those who were saved in the great Tokyo earthquake. May all the beloved friends be protected and safe.
Within and behind the laws of nature, by the watching of whose operations the scientists may explain this cataclysmic disaster, is the Omnipotent and Loving Creator, Who transforms apparent calamity into light and mercy. May this great disaster bring a closer accord between Japan and the United States as they send their good-will to each other over the "Ocean of Peace."
THE physical world reflects the spiritual, the flowers of earth, the flowers of heaven, the laws of matter, the laws of the spirit. As Plato and Swedenborg and other divine philosophers have so often said, by the law of correspondence we see in things below a reflection of those on high.
Engineers are today investigating with the greatest eagerness the physical laws of the transmission of the electrical waves which produce the miracle of the radio: what interferes with their perfect transmission, what obstacles prevent their conveying a message in its original purity, how can they perfect the receiving instruments, how protect the hearers to whom they are sending beautiful music, for instance, from the jarring notes of the uninitiated transmitters and their poor instruments which vibrate discordantly over the ether.
The radio of the earth is an exquisite symbol of the radio of the spirit. Brilliant scientific minds of our day are investigating with equal earnestness the laws of spiritual communication. Prominent writers and men of science are devoting their time to perfecting researches in the spiritual radio and making it known to a world which is hungering for spiritual knowledge.
In this investigation, however, we meet with difficulties. We find that there arise in people's minds countless ideas which they believe to be real communications but in reality are merely the ripples of the sea of imagination. They rise to the surface as do the mistaken ideas which appear in the minds of thinkers in all ages. Like the old scientific conception of the flatness of the earth they are pure imagination. A large part of the so-called communications of our day are simply the motions of the sea of illusion.
But the fact of real spiritual communication is none the less as indubitable as the shining of the sun. It is perhaps the central motive power in all human history, this communication of spiritual thought and life from person to person. It is the essence of all successful teaching. What was that strange something which Moses communicated to the children of Israel? When he stood on the hill and but raised his arms the Israelites felt their minds and hearts charged with an invincible energy. Jesus communicated to his disciples something much greater than physical words. He transmitted the love, the purity, the divine flame of devotion to the Kingdom which was burning in the crystal of his divine spirit. 'Abdu'l-Bahá tells of how Mount Carmel seems almost to speak with one, as though a wave of unseen life swept from the mountain into our spirits. How much more does the living presence of the great prophet radiate life into our being! A visitor was one time sitting by the wall inside the garden of the Pilgrim House at Haifa. All at once he felt a great current of spiritual life touch and envelope him. He rose in wonder, and beheld 'Abdu'l-Bahá passing on the other side of the wall. Even the walk of the great spiritual Master, Bahá'u'lláh said, sends spiritual energy through the world. It is this broadcasting of the waves of their spirit which makes their written words so life-imparting. In the following quotations 'Abdu'l-Bahá describes this great spiritual law:
"This material world has an outer appearance. It has also a hidden aspect. These created things are linked one with the other into one system which leads to the unseen, and ends at last in spiritual realities. I hope that these spiritual links will every day become stronger and this mind-communication which is termed inspiration, will continue. When this is realized there is no cause for disturbance over bodily separation. This station is beyond the circle of words and above all description." — 'Abdu'l-Bahá: From Diary of Mirza Mahmoud, April 28, 1912.
"Often people speak together without
the mediary of the tongue. There are two methods of intercourse—one through the outward tongue, the other through the ideal, the inner tongue. When the spirit is detached, when the heart is in a subjective state, then the ideal tongue can speak. But as long as the spirit is preoccupied and the heart is objective in its activities it is impossible to attain to that station. Consider: is there not an ideal union between the lover and the beloved? Often with the glance of an eye, or a handshake a whole world of thought is conveyed, without the uttering of a word. It is possible to attain to such a state, if we are set aglow with the fire of the love of God, if we are attached to Him, if we are as a burning torch, if we rise above material phenomena and objects." —'Abdu'l-Bahá: Diary of Mirza Ahmad Sohrab, December 20, 1912.
"When man's soul is rarified and cleansed spiritual links are set up and from these bonds heartfelt sensations are produced. The human heart resembles a mirror. When this is purified hearts are attuned and reflect one another and thus spiritual emotions spring up. This is like unto the world of dreams, when man is detached from tangible matter and experiences spiritual activities. What amazing laws operate and what remarkable discoveries are made and it may even be that detailed communications are registered."—From Tablet to a Chicago friend.
"Know verily that 'Abdu'l-Bahá has spiritual speech, heavenly conversations and revelations of the heart. Verily I address, through the Bounty of El-Bahá, in spirit and vision, (those) who address me, and this is known to those from whose eyes God has lifted the gloomy cover."—From Tablet to Mrs. Nash, Los Angeles.
"Verily, the spirit knows the spirit, the spirit addresses the spirit, and the spirit associates with the spirit."—From Tablet to Mrs. Frankland, Tropico, California.
"Verily, I speak unto thee through the tongue of my spirit, from the spiritual direction, and explain for thee the mysteries of the Kingdom and the meanings of the sacred, heavenly books. . . .
"Verily, I love thee with my heart, my spirit and my mind and associate with thee in spirit (and converse with thee) with my inmost tongue. I love for thee to arise to that for which I have arisen, in servitude to the Sublime and Holy Threshold, turning unto God, hoping for martyrdom, so that thou mayest attain to the gift, the lights of which glisten in the eternal horizon."—From Tablet to Mr. J. F. Brittingham, New York City.
COMMUNICATION FROM THE HEAVENLY WORLD
Nor does this communication cease when the spirit of the Great Master ascends into the unseen world. Nay, rather, then communication is easier, because he has laid aside the barriers of the body. It is difficult to find, in its influence on European history, a more momentous event than the conversion of Paul, the cause of which was a spiritual communication received in the form of a vision as he journeyed to Damascus. In his heart was hatred, a determination to uproot, to exterminate if possible the whole community of the early Christians when suddenly he saw, with inner vision, the spirit of the Christ shining upon him, like the sun, and a voice bade him become an apostle of the new religion. That spiritual communication transformed his life and through him changed the whole course of human history. Similar communications, in later years guided Paul at crucial moments. The Bible is full of accounts of how angels flash to the children of men heavenly guidance. These angels are either the purified souls of those who have ascended into the Kingdom, or they are the rays of the Holy Spirit, in either case a shining symbol of communication from on high. As 'Abdu'l-Bahá says: "Evil spirits are deprived of eternal life. How then can they exercise any influence? But as eternal life is ordained for holy spirits therefore their influence exists in all the divine worlds." And Bahá'u'lláh
tells us that the rays of these holy souls determine the stations of the nations. They are broadcasting spiritual waves to all corners of the earth and many an artist and thinker who believes himself the creator of great and original ideas has but caught on the receiving instrument of his mind and heart the waves from the world of the Kingdom.
'Abdu'l-Bahá wrote to Miss Sarah Farmer: "O thou prepared lamp! Be thou enkindled with the fire of the love of God as much as thou canst and illumine those countries so that thou mayest find eternal life and shine upon all ages and cycles."
HOW TO BE SURE THAT COMMUNICATIONS ARE REAL
How can we know when the message which comes to us is true and when it is merely imagination and illusion? First we must so perfect and purify our instrument, our mind and soul that they may register none but the communications from on high. Sometimes these come in waking moments. Often they shine upon us in our dreams when the outer mind is quiet and the body is at rest. As 'Abdu'l-Bahá says: "It is well known that a very profound relation exists between the spirit of man and the reality in the world of existence, for it often happens that what we see in a dream comes to pass in waking hours. This shows that between the spirit of man and the outer phenomenal world there is spiritual communion. Furthermore the spirit of man has the power of discovering things. When this power is recognized these problems become easy. But the most interesting fact of all is this, that even the materialists, while they deny spiritual power are engaged in making discoveries and are thus immersed in spiritual power and claim to know coming events."—'Abdu'l-Bahá: From Mirza Mahmoud's Diary, June 10, 1912.
"There are three kinds of visions or dreams. First, those that arise from over-excited nerves, or disordered stomach, and are of no use whatever. Second, when God sends a revelation to a soul that is not entirely pure from the world: to such an one He sends visions in symbols and signs, and these experiences need an interpreter. The third kind is when a soul who is severed from the world receives a revelation from God. In this station everything is clear and pure and needs no explanation."—'Abdu'l-Bahá: From notes of Miss Pearson, taken at Acre, February 26, 1899.
The true communication is often quite contrary to our personal will. Paul's vision on the road to Damascus meant that he must renounce his will completely, to build the Kingdom of the Christ. We know all real spiritual communications by their fruits. True messages from the heavenly world make our lives more pure, more loving, more dedicated to the service of the Kingdom. As 'Abdu'l-Bahá says of these spiritual letters: "My correspondence with thee is uninterrupted, for in my Spirit I supplicate and entreat toward the Kingdom of Abha in thy behalf. The essence of correspondence is this, that it may be imprinted upon the tablet of the heart. (This correspondence) is sent to thee without intermission by the faithful messenger of the Spirit. Consequently look thou and study thyself. Whenever thou beholdest that the soul has glad tidings, the heart is rejoiced, the eye and the insight are illumined, the ears opened, the tongue fluent in uttering the truth of His Highness the Merciful One, and the spirit is soaring heavenward with joy know of a certainty that the tablet hath reached thee."—From Tablet to Miss Ambrose, Washington, D. C.
But the supreme test of the truth of our visions, ideas and communications is to compare them with the divine messages of the great prophets. With them communication with the worlds of God becomes so perfect, so infallibly certain that we call it inspiration or revelation. They are the pure hearts which see God, which reflect the Sun of Reality in Its completeness. At best our messages are but broken rays, colored by the glass of
our imperfect lives. Only the absolutely selfless and pure can receive messages which are invariably certain and true.
Therefore, through all history God has sent a shining succession of these pure mirrors to reflect and communicate the very truth of God in language fitted to their time and age. The great prophets merge their human will in absolute obedience to the will of God. Therefore in them the voice of God can speak crystal clear.
The visions of Isaiah, Ezekiel, the revelations which came to Amos, Hosea, Jeremiah, St. John on Patmos are recorded in the Bible. From cover to cover the Bible tells one story of divine communication which we know as inspiration.
In our day it has burst upon the world with undimmed brilliance through the Báb, Bahá'u'lláh and 'Abdu'l-Bahá, and now in Shoghi Efiendi. Jinab-i-Fádil speaks of how the great prophet manifests such amazing knowledge, "foresees events thousands of years before they come to pass. They are like sensitive photographic plates on which are reproduced the images of the Kingdom. His Holiness the Báb was the herald of Bahá’u’lláh. He said, 'Today I am the center of knowledge. Whosoever desires to ask me any question, no matter on what subject, I will write or speak about it immediately, without reflection.' He said not only that he would answer, but he said that he would answer without reflection. His inspiration was just like the water springing out of the fountain, uninterruptedly. 'Whatever I write,' he said, 'with my hand, it is not my hand that writes; it is the power of God that moves the hand.' He wrote with greatest rapidity, on scientific and philosophical subjects. It often happened that the Ulamas of Persia gathered in a great meeting and presented to him abstruse questions. Instantly, the Báb would take his pen and write in answer, explanations that were most clear and perfect."
Bahá'u'lláh says in his Tablet to the Shah of Persia: "O King! Verily I was as any one amongst mankind, slumbering upon my couch. The gales of the All-Glorious passed by me, and taught me the knowledge of what hath been. This thing is not from me but from One who is Mighty and All-knowing. And He bade me proclaim betwixt the earth and the heaven, and for this hath there befallen me that whereat the eyes of those who know overflow with tears. I have not studied those sciences which men possess, nor have I entered the colleges; inquire of the city wherein I was, that thou mayest be assured that I am not of those who speak falsely.
"This is a leaf which the breezes of the will of thy Lord, the Mighty, the Extolled, have stirred. Can it be still when the rushing winds blow?"*
The same inspiration flowed through the pen and the voice of 'Abdu'l-Bahá. Jináb-i-Fádil tells of how "one of the philosophers of Persia came to Acre, Palestine. He asked certain proofs of 'Abdu'l-Bahá. 'Abdu'l-Bahá replied, I am ready to answer any question that you ask. I will dictate to you provided that you are able to follow my thought, without stopping. The man replied, very well, that is easy. Then he asked a scientific question. The explanation flowed from the tongue of 'Abdu'l-Bahá like a waving sea. When the philosopher had written one page he begged to be excused. 'Abdu'l-Bahá said that he would dictate more slowly. So the man wrote the second page. But he found it impossible to follow the dictation. He was so filled with wonder and astonishment that he immediately became an ardent follower of the Cause and began to teach others."
'Abdu'l-Bahá in his last Will and Testament shows us that after his ascension Shoghi Effendi, the glorious youth, is the dayspring of divine guidance. He is under "the unerring guidance of God."
Thus we have, in the midst of the world
*See the whole of this marvelous quotation in Bahá’í Scriptures, pages 70 ff, or in Bahá’í Revelation, under the selections from the words of Bahá'u'lláh.
a standard of divine revelation. By this heavenly standard can we compare our ideas, speculations, dreams and visions. The Great Prophet speaks the pure teachings, the pure truth of God. He thus becomes a divine center of certainty and of unity, for by uniting upon his teaching, which is the teaching of God, the many peoples and nations may become one.
Furthermore, he communicates not only ideas, but the dynamic power to put them into action. He transmits to those who read his words much more than the words, much more than ideas—the divine energy which purifies the spirit, consecrates the life, sets the heart aflame with the fire of love. He communicates his divine energy to all those who with pure and responsive hearts read his words or repeat his prayers. His words are the water of life which makes all things new, God's bestowal for establishing on earth and in the minds of men, unity and peace. Out of the water of his divine knowledge, flowing through the New Jerusalem of his teachings, rises the tree of life, the beloved community of his disciples in all lands and religions, whose leaves (deeds and spirit) are for the healing and uniting of the nations. "Blessed are they that have a right to come to the tree of life and enter by the Gates into the City."
The Bahá'í Spiritual Assembly, Haifa, Palestine. June and July, 1923.
WE heartily rejoice because we are actually realizing that the friends of God wherever they may be found are united as members of one body and consequently the joy of one member is the joy of all and the sorrow of one is the sorrow of all.
The news of the financial difficulty of the friends in Germany due to the critical situation now obtaining has made all friends who have heard about it anxious. The friends in Haifa took immediate steps and collected a sum which was forwarded to Germany. We hear that other Bahá'í centers have taken similar measures. We raise our voices in prayer to the Almighty that through the spirit of our beloved Master who so loved the world that he suffered practically all his life that peace might appear in the hearts of men, these gloomy clouds of ill-will may be dispersed and the light of the Sun of Truth may shine in full glory.
In one of our nineteen-day letters you read that Jináb-i-Mírzá Mahmud-i-Fúrúghi, filled with the spirit of service, left the Holy Land, on his way to Persia. The first center which he visited was Alexandretta in Syria. He was requested by the friends to tarry there a fortnight. His host showed him great hospitality and did all that he could to make the visit a complete success. One of the local papers announced his arrival and as a result all the leading notables of the town, including the mayor and the French Governor, called on him; and upon all occasions he spoke of the grandeur of the Cause. He was also invited to tea on board the French battleship, Lorraine, anchoring in Alexandretta at the time, which had brought the new High Commissioner to Syria.
The letter from Bandar Abbas, Persian Gulf, brings us encouraging news of the activities of the friends there.
They have requested the Haifa Spiritual Assembly to supply them with the addresses of the friends in the Occident so that they may start communicating with them.
The letter from Cairo states that the newly formed Assembly at Kummus Saayidah has requested the services of three of the Cairo friends who could visit their center in turn and spread the Cause amongst the many thirsty souls. They have opened a Bahá'í school, called the Abbasia Charity School, and hope to gradually extend their field of activities, and this school at Kom-el-Saaid, Egypt, will in turn become a university. They have also established a Pilgrim's House. They have spread the Cause in fourteen towns in Beni-Suef District, Egypt.
The letter from 'Ishqábád brings us further news of the progress of the Cause in Russian Turkestan. In Moscow the friends have been fully active in acquainting the people with the vital principles of the Cause. An extract from the Moscow letter is as follows: "With regard to the progress of the Cause in this city: a few days ago a big gathering of about three hundred persons, followers of Tolstoi, came together. Aghá Habibullah and Aghá Yasim addressed them, the former relating the history of the Bahá'í Movement, and the latter, the teachings and principles. After the addresses were finished the audience asked questions for an hour and a half and they all were interested in the Cause."
Another letter from Bushire, Persian Gulf, is a cause of great joy to us. Some four months ago a friend went from another city to that port. As a result of his sincerity, strength of faith and sacrificial efforts a goodly number of people became conscious of the greatness of the Cause which they have embraced with heart and soul. Consequently they have established in this port their Spiritual Assembly. They are now very active in illumining other souls. They have also started a Bahá'í Fund. One of the friends has dedicated his own house to the Cause. He has also supplied the necessary furniture, together with forty-two volumes of Bahá'í books. This place is at present the Mashriqu'l-Adhkar of the friends at Bushire. It is lovingly suggested that the friends pray for this friend whose devotion is the nucleus of all these activities in this port, that he may, day by day, be more successful in his services.
One of the provincial Spiritual Assemblies of Persia has established its fund on a solid basis. They have financed the treasury of their provincial Spiritual Assembly according to the following table:
Contributions.
A. Daily contributions by merchants and shopkeepers: ½% of their transacting capacity in business.
- a. ¼% of the total purchases.
- b. ¼% of the total sales.
B. Monthly contributions by wage and salary earning people, including doctors, 5 percent of wages, salaries and fees.
C. Yearly contributions by land owners and farmers: 2% of all the gross products their farms and lands produce.
Expenditures.
A. One-third of all contributions has been allotted to the Teaching Committee.
B. One-third of all contributions has been allotted to the education of girls and boys.
C. One-third of all contributions has been allotted to the relief of the needy who are unable to work and earn their living.
The friends in the Holy Land in the spirit of the Master's will, to do all that they can to take care of the Guardian of the Cause, urgently requested him to depart from Haifa until the end of the
summer, when malaria abates. After great persuasion he accepted this request and left Haifa for Europe on Wednesday, the twentieth of June, at eight o'clock a. m. We are glad to hear that his health has improved very much and he is finding physical rest in order to be able to strengthen the spiritual health of the friends the world over.
The letter from Kenosha, dated June fifth, 1923, and full of glad tidings was read in our meetings with great pleasure. The gratifying news that they have taken full possession of Central Hall, 168 Main Street, third floor, for Bahá'í meetings made us really happy.
The letter from the Paris Assembly was expressive of the fact that gradually the invisible power of God is bringing a change in the spirit of the people and soon we shall realize that the supreme divine Power transcends all human limitations.
The letter from the National Spiritual Assembly, England, dated July the ninth, is just received. We are glad to hear that they are doing their best in disseminating Bahá'í publications and that Miss Herrick's book will be published immediately.
We are pleased, indeed, that through the efforts of the friends in England new souls are becoming members of the Movement of Peace and Love. The many duties to be discharged by friends point to the fact that every bit of energy is to be spent in bringing new souls to the Cause and preparing them for the great responsibility of giving education to the world at large.
We have just received another interesting letter from Tashkand, Russian Turkestan, saying that many Russian have joined the Movement. The Bahá'ís in public conferences have given irrefutable arguments that only true religion can bring real peace and joy to the troubled world today.
May we close now with our best wishes to you, dear brothers and sisters. We ever remember you in the Holy Shrines.
--PHOTO--
The Educational Committee of the Bahá'í Assembly of Tihran, Persia
صفحه 1 - 9
کجا جویم ترا ای مطلع جود . توئی شمس بها من شیئ نابود . گهی دیدم وجود بیمثالت . که بر سر پرتو افکنده جمالت . کنون شد مدتی کین جسم بیروح . ز انوارت شده محروم جروح . زهجرت گشته ام چون پر کاهی . ندارم غیر تو پشت و پناهی . ظهور مظهرت عبدالبها بود . پناه حضرت عبدالبها بود . چه شد آن آفتاب بحر تقدیس . که رهبر بوده همچون خضر ادریس . کجا رفت آن مه شیرین بیانم . چه شد آن یاور هر دو جهانم . ز بعدت زندگی بر من حرام است . بغیر از تو بهشت من کدام است . دلاصبر و شکیبا کن ناچار . که گل رفت و گلستان گشت پرخار . از آن خار آمده صد تیر بر جان . که قلب و سینه ام گردیده سوزان . درآن پژمردگی و حال حرمان . ندای حق شنیدم از دل و جان . که اینک جلوه میثاق آمد . نهال سدره اش مشتاق آمد . رخ شوقی ربانی است پر نور . ز بدر طلعتش خفاشّ ها کور . چه شام مغتنم رفت و سفر شد . ظهور جلوه حق زآنشجر شد . هزاران شکر گویم دیدم آگاه . ولی امر حق را با رخ ماه . فروغ جلوه اش گشته هویدا . طلوع نیّرش از ارض حیفا . کلام حضرت حق با اثر شد . نهال غصن اعظم با ثمر شد . همه چشم محبان گشت روشن . جهان بر دوستان گردید گلشن . احبایت همه در اشتیاق اند . ز شوق آستانت در فراق اند . من آن مور ضعیف ناتوانم . توئی واقف ز اسرار نهانم . ز بی لطفی دوران در خروشم . بسر شد زین معما عقل و هوشم . شکایت نی توانم کرد از دوست . تو میدانی که چون است مغز در پوست . رجا دارد بدیع از سر اسرار بفیضی مفتخر گردد سزاوار . نزن دم بیش از این اافعلس ماهی . شنو آهنگ جانسوز الهی »
صفحه 2 - 9
از رباعیات نه نه مرحوم نبیل زرندی
باشد ادب و حیا قمیص باری پوشانده بخلق خویش از ستاری . عریان بود اندر نظر اهل بصر . هرکس که ازین قمیص باشدعاری
ایندل که بود آینه غیب نما . حفظش زغبار غفلت و ریب نما . حیف است که از غیبت او خلقان گردد . این آینه غیبنما عیب نما
در کار برادرانت تفتیش مکن . اینعالم نوش را بخود نیش نکن . مردم همگی برادر و خویش تواند . جز خوب تو با برادر خویش مکن
قانع شو و بفکن طمع وارون را . گوساله مگیر و سرمده هارون را . براهل قبورکن عبرو بنگر . بلعیده زمین هزارها قارون را .
از قلب تو راهی است بدریای سرور . آنراه کنون سدّ شده از سنگ غرور .با دست توکلّ از میانش بردار. تاغم چه غمام آر و از قلب مرور .
نه سیر و نه ساکن شود این نفس گرا . تا بر حرکاتش اعتمادی است جدا . دریای غنا گردد و صحرای سکون . چون گشت بکلی اعتمادش بخدا . آن بنده که خواجه اش غنائی دارد . بر قحط و غلا کی اعتنائی دارد . ای بنده حق پس اضطرابت از چیست گر بندگیت بحق بنائی دارد . شاهی که زمین و آسمانی دارد . هر گوشه دوصد بحری و کانی دارد . ما با این همۀ جلال و با این همه لطف . از بنده خود دریغ نانی دارد . بر درگه کبریا حنین باید کرد . پر خون ز سرشک دل زمین باید کرد . بر مالکی خدا و مملوکی خود . مانند جبل کسب یقین باید کرد .
صفحه 1 - 8
علت حسن انتظامات و تشویق معلمین و متعلمین هر دو گردید در خلال این ایام از طرف جمعیت درس اخلاق محافل جشنی که مرکب از اطفال و اولیاء گرام ایشان و سائر احبای الهی بود بمناسبت تشکیل گشته وسائل تشویق اطفال و جلب خاطر یاران فراهم میآمد و در مواقع احتفال غالبا عکسهای متعدّد برداشته شده چنانکه اکنون چندین قطعه عکسهای مختلف محافل اخلاقی که هریک معرف وضعیت درس اخلاق در آن زمان است موجود میباشد پس چندی نگذشت گه بواسطه توسعه محافل و ترقی قوای اطفال هیئت معلمین لزوم تألیف جدیدی را مشاهده نموده مجموعه دیگری که از مجموعه اولیه مهمتر و دارای بیانات عالیتری است تالیف و بدوره دوم درس اخلاق موسوم نمودند دیگر از ترتیبات جدید که در آن دوره اتخاذ گردید مسئله انتخابات سالیانه محافل درس اخلاق بود یعنی در پایان هر سال از طرف این هیئت از عموم متعلمین محافل امتحانات لازمه بعمل آمده و در صورت قبول بطبقه بالاتر ارتقاء می یافتند و در آن ایام که هنوز بعلت قلت جمعیت و فراهم نبودن وسائل طبقه بندی کامل غیر ممکن و میسور بود عموم اطفال یک محل با وجود اختلاف قوای عقلانی و علمی در محفل واحده اجتماع نموده در ظلّ توجّه معلم مخصوص تربیت میشدند بالفرض هر محفل بطبقات متعدّده که از حیث دروس مختلف بوده تقسیم میشد و بدین و تیره محافل درس اخلاق روز بروز ترقی و تکامل یافته بر درجه معلومات اطفال افزوده میگشت تا آنکه هفت یا هشت سال که از مراحل عمر این مؤسسه گذشت کتاب مستطاب مقاله و کلمات مبارک مکنونه و دروس الدّیانه که مقدمات دروس تبنیه را فراهم مینمود و بشاگردان درجه اوّل تعلیم
صفحه 2 - 8
و تدریس میگشت از طرف دیگر بتناسب توسعه محافل درس اخلاق هیئت معلمین که در این اوقات باسم محفل خادمین اطفال خوانده میشد نیز تزاید و تکامل حاصل نموده بر جمعیت ایشان از داوطلبان و مدعوین میافزود تا بالاخره محفل مزبور بصورت ظاهر نیز نضج و اعتبار جدید گرفته رسوم معموله و اصول متداوله در سائر مجامع از قبیل تنظیمات داخلیّه در آن مرعی و اکمال شد امّا گذشته از انتظامات ظاهره هیئت معلمین بنکتۀ اساسی دیگری که بعد ها سبب عمدۀ ترقیّ محافل درس اخلاق گردید عطف نظر نموده در آن موضوع اقدام جدّی و صحیح نمودند و آن تکمیل اطلاعات روحانی و امری خود هیئت مزبور یعنی نفوس مزبور دریافتند که ترقیات معننویه اطفال مرهون اطلاعات علمی و معلومات روحانی ایشان است بنابراین برای تکمیل اطلاعات و تنویر افکار خویش قسمت مهم جلسات هیئت را بتلاوت کتب امریّه و مذاکرات در مسائل روحانیّه مصروف داشته بدین وسیله متدرجا بر مراتب علمیه خویش افزوده و از راه غیر مستقیم کمک و مساعدت کلی بتقویت اساس محافل درس اخلاق فرموده اند امر دیگری که محفل خادمین اطفال یکی دو سال بعد یعنی ده سال پس از تأسیس خویش بدان اقدام نموده مسئله تأسیس محفلی باسم محفل معاونین جهت مساعدت با هیئت معلمین بود توضیح آنکه جمعیت معلمین بسبب توسعه محافل درس اخلاق به تنهائی از عهده انجام وظائف مرجوعه بر نیامده در تمشیت امور داخلی محافل بمساعدت و معاضدت دیگران محتاج و نیازمند گشته بنابراین جمعی از جوانان داوطلب بهائی را بکمک و مساعدت خویش دعوت نمودند وظیفه اصلیه این هیئت معاونت و معاضدت معلمین بقیّه در شماره آینده
صفحه 1 - 7
دبستان رحمانی را بعلوم و معارف ربّانی شدیدا احساس نموده با نهایت قوی بر اجرای این امر و عزّ عالی قیام و اقدام فرمودند و علت تولید این فکر در کانون دماغ آن نفوس این بود که تربیت قوای روحیه اطفال و تحقق ایشان باخلاق و صفات الهی بوسیله تعلیم و تدریس آیات ربانی در مکاتب عمومی و مدارس رسمی امکان نداشت بنابراین نفوس مذکوره جهت حصول این امر وسائل دیگری را در نظر گرفته بتأسیس و تشکیل حوزه های اخلاقی باسم محافل درس اخلاق سبقت و مبادرت ورزیدند ذوات محترمه چندی که در این امر پیشقدم بوده و در میدان خدمت گوی سبقت ربوده اند و در حقیقت ترقیات اطفال بهائی مرهون مساعی جمیله و اقدامات فائقه اولیۀ ایشان است خالصا لوجه الله بر این امر مبرور قیام فرموده اساس و شالوده محافل درس اخلاق و محفل خادمین اطفال را طرح و ایجاد نمودند یکی دو جلسه درس اخلاق در صبحهای جمعه که ایام تعطیل عمومی است و اطفال بهائی را در محافل مزبوره مجتمع نموده ایشان را ببیانات امریّه و مذاکرات روحانیه مشغول و سرگرم میداشتند و حتی الامکان بواسطۀ مواعظ و نصایح مشفقانه که غالبا بلسان اطفال خرد سال ادا و تقریر میگردید در تهذیب و تعدیل اطوار و اخلاق آن نونهالان بوستان الهی بذل سعی و همّت مینمودند تا بتدریج دائره محافل درس اخلاق توسعه یافت و نفوس جدید نیز ساعد و ظهیر گشته بمعاونت و معاضدت اقدام فرمودند و بدین سبب محافل درس نیز رونق جدید پذیرفته روز بروز بر تعداد متعلمین میافزود ولی هنوز دروس اخلاق جمع آوری و تدوین نشده و محافل درس فقط بتلاوت آیات و ذکر پارۀ مسائل امریه برگذار میگشت ترتیب مذکور چندان
صفحه 2 - 7
دوام نداشت تا آنکه در طرز اداره محافل اخلاق تغییر و تبدیل کلی راه یافت یعنی جمعیت معلمین متحدا قیام کرده برای تمهید و تدبیر وسائل لازمه هیئتی بنام معلمین درس اخلاق که هفته ئی یکبار انعقاد می یافت تأسیس نمودند و اولین قدمی که در راه پیشرفت مقصد و مرام برداشته مسئله تعمیم درس اخلاق بین عموم جوانان بهائی و انتخاب آیات و بیانات الهی از بین الواح و کتب مقدسه امریه بوده و از این راه مجموعۀ مختصری که زبدۀ تعالیم و خلاصه اوامر و احکام مقدسه ربانیه است باسم منتخب الآیات یا دورۀ اوّل درس اخلاق تالیف و تدوین نموده ابتدا بوسیلۀ کتابت و بعد ها بطریق عکس و طبع در بین اطفال منتشر نمودند در این موقع تعداد محافل درس اخلاق بچهار یا پنج بالغ شده و برای هر یک از طرف هیئت معلمین درس اخلاق معلم مخصوص منتخب و منصوب گردید معلمین مزبور با نهایت سعی و همّت امور محافل را اداره نموده راپرت های ملازمه را در جلسات وسیعۀ هیئت درس اخلاق ذکر و موانع را بکمک و معاضدت یکدیگر رفع مینمودند تا آنکه بتدریج نمایشات اخلاقی و روحانی از طرف هیئت معلمین درس اخلاق افکار عمومی را جلب نموده و نظر احبّا را باهمیت مجامع درس اخلاق متوجه و معطوف داشت و بدینقرار مبلغی بر موفقیتهای هیئت درس اخلاق افزوده گردید دیگر از اقدامات اولیه آن هیئت اعزام نماینده باسم مشوقین بمحافل درس اخلاق بود یعنی محفل معلمین هیئتی را از بین خویش منتخب نموده مرتبا در محافل مزبور اعزام میداشت تا بدین سبب علت تشویق اطفال گشته ضمنا نظریاتشان را در طرز اداره و حسن تمشیت امور بمعلم مخصوص اظهار دارند و این رویه نیز تا درجه ئی
صفحه 1 - 6
چه بجا و زیبا و خدمتی بسزا بود اگر حامیان ادیان قدری از تعصّب دوری جسته و حقایق ثابته فنیه را بچشم حقیقت میدیدن و با آن مقاومت نمینمودند بلکه بتحقیق میرساندند که مؤسسین حقیقت بین ادیان خود پیشرو حقیقت و شیفتۀ آن بودند و تصویب آن نمینمودند که پیروانشان بنام هماخواهیشان تیغ برافراخته و برفرق حقیقت زنند وقدری دقیق در رموز و اسرار و حکمتهای ظهورات ادیان و مؤسسین الهیه آن میشدند و باین نکته واقف میشدند که اگر قسمتی از سطوح فلسفه ادیان موافق با مدارک عقلیه این اعصار نیست ولی با فنون اعصار خود موافق بوده و درجۀ ادراکات عقلیه آن اقوام و اعصار قبول تعالیمی فوق آن نمینمود از اینرو آن حکمای الهی خمر معنوی معارف حقه را در ظروف سفالین ادراکات آن عصر میریختند و ما در این عصر میتوانیم همان خمر معروف را بنوع الطف در ظروف ثمینه حاضره بمصرف رسانیم تا همان شاهد رعنا در این عصر در لباس زیباتری جلوه نماید فی المثل هرگاه در آن عصریکه زمین را مرکز عالم اجسام و شمس را با شش ستارۀ دیگر سبعه سیّار و طائف حول آن می پنداشتند و کواکب بیشمار دیگر را ثابت و مرکوز در فلک هشتم تخیّل میکردند و لذا عرش عظمت قوۀ غیر متناهیه الهیّه را بر مافوق آن چنان مینمودند و منظور اینکه او مافوق عالم اجسام و محیط بر آن است در این عصر که عائله های شمسی غیر متناهی متصوّر و زمین یکی از سیّارات کوچک طائف حول شمس مقرر لذا کرسی عظمت الهیه مافوق فضای غیر متناهی و عالم اجسام غیر محدود تشبیه گشته و منظور همان که دو فوق عالم اجسام و محیط بر آن است در حقیقت درین اعصار تجدد دوره علوم و فنون و پیدایش اسرار
صفحه 2 - 6
و حکمتهای بیشمار عالم خلقت باید مبادی دیانت روشن تر و توجّه و توسّل بقوّۀ غیر متناهیۀ الهیه محکمتر گردد از اینرواست که در بیانات مبارکه انطباق علم و دین را یکی از اصول مسلمه مقرر نموده و ثابت فرمودند که دین معارضۀ با علم نداشته بلکه همعنان با آن میباشد و چنانچه قوۀ ترقی علوم و فنون و کشف اسرار طبیعت بر مرکب برقی سوار و بسرعت هرچه تمامتر میرود اصول مقدّسه دیانت نیز همه جا با آن همقدم و همراه میباشد حال در این عصری که اوضاع عالم دیانت بدین حال اسف اشتمال مشهود اعظم آثار ظاهره را اقوم معجزات باهرۀ آن و نخستین احتیاج حیات عالم انسانی در حصول بهبودی و انتظام و وصول بسعادت واقیه ابدیه همانا این است که این چراغ خواموش دیانت روشن شود و این هیکل افسرده بانتعاش و اهتزاز آید و اساس محبت الله و انجذابات الهیه در قلوب تأسیس گردد و این عالم پژمرده زندگی و تازگی یابد
مقالۀ ذیل خلاصۀ گذارشات محفل خادمین اطفال طهران از 18 سنه قبل تا بحال میباشد که محض استحضار خاطر دوستان و عموم بلد در این نمره و بعد آن درج میشود .
محفل خادمین اطفال طهران که تا نه سال پس از تأسیس باسم هیئت معلمین درس اخلاق خوانده میشد در سنه 1284 شمسی یعنی 18 سال قبل تأسیس گردید و چنانکه ظاهرا از اسم آن مفهوم و مستفاد میگردد مقصد اصلی و مرام عمدۀ این هیئت همانا تعلیم و تربیت اطفال بهائی و تخلق ایشان باخلاق و صفات روحانی بوده و ترتیب ایجاد و پیدایش محفل مزبور از قرار تفصیل ذیل است در هیجده سنه قبل جمعی از احبّای پر همت و خیر خواه احتیاج تعلیم و تربیت اطفال بهائی و نو باوه گان
صفحه 1 - 5
و علت وحیدۀ ترقیات نفسیّه بوده خصوصا در اعصار مؤسسین آن که یک تازه گی و حرکت و نمو نمایانی در آن مشهود و بسا اوقات که در آن فتور و ضعف حاصل و آن نار موقدۀ شوق معنوی در قلوب و صدور خمودت می یافت ولی طولی نمیکشید که از یک نقطۀ دیگر دنیا و در میان قومی دیگر جلوه کرده و شعله میزد و در آن حالت خفا ء و ظهور و غروب و طلوع این قوّه معنویه واقفین باسرار و رموز عالم و مطلعین از حلّ و عقد مصائب و مشاکل بنی آدم را احوال متغیّر و دیگرگون بود چنانچه در ایّام خمودت و استتار این قوّه افق عالم را تاریک و حیات بشر را در گرداب اختلال و عدم انتظام مشاهده و بانتظار طلوع آن دیده میدوختند و در ایام طلوع و قوّت آن عالم را روشن و بساط انبساط حیات را گلستان و گلشن میدیدند ولی متأسفانه در این اعصار اخیره فتوری عظیم و ضعفی شدید در آن پدیدار و ناتوانی و رخوتی عجیب در هیکل دیانت نمودار که مانند آن در هیچ عصری دیده نشده بدرجه ئیکه ارکانش متزلزل بستانش مستاصل اصولش فاتر فروعش قاصر متاعش کاسد روایاتش غیر معقول حکایاتش غیر مقبول دستخوش تعرضات خواص و عوام بلکه اساسش بکلی در شرف انهدام حتی بزرگترین رؤساء آن علی رؤس الاشهاد مقر و معترف که اکنون هیکل دیانت جسدی است بلا روح چراغی است بلا نور و ماشینی است بدون قوّۀ بخار و فضائی است بدون انجم ثابت و سیّار تو گوئی از اقیانوس جهالت امواجی برخواسته و این نار موقدۀ الهی را افسرده و خاموش ساخته در این زمینۀ حزن انگیز و اسف انگیز همینکه متعمّقانه تفکرّ نمائیم و در جستجوی سبب و علت آن برآئیم تا شاید ریشه مرض را بدست آوریم
صفحه 2 - 5
و در قلع ماده آن بکوشیم هرچند ممکن است که امور بسیاری حسب درجات افکار و تتبعات آثار بدست آید ولی بزرگترین علتی که ملا حجاب و نقاب در نظر هر ناظر دقیقی آشکار و پدیدار و حادثه مخصوص این اعصار و هیکل دیانت به آن دچار و گرفتار است همانا انقلاب عظیم در عالم علوم و فنون میباشد که مانند سیل جارف از قطعه کوچک اروپا سرازیر شده و در کار است که همه دنیا را احاطه نماید این انقلاب عظیم در همه شعب علوم و فنون که گویا بنیان فروضات قدیمه را زیر و رو کرده و بنائی بس فراخ و رفیع از نو بنیاد نموده و چنان با دلائل چند خود را ثابت و واضح داشت که جای شک و ریبی برای هیچ فکر بیداری باقی نگذاشت چون مخالف با یک قسمت معظم از اقدامات سطحیه دیانات بوده سبب دلسردی نفوس از اصل دیانت گردید و متاسفانه جمعی از دوستان نا آزموده ادیان که علمداران دیانت و چراغ راه هدایت شمرده میشدند بر آن اعتقادات سطحیه ایستاده و بقوت و زور آزمائی تمام بر ضد این انقلاب عظیم علمی برخواستند و با سیل علوم و معارف مقاومت خواستند ولی از مقام منیع دیانت کاستند درشتی و سختی آغاز کردند و متفحصین در حقایق ثابتۀ علمیّه را مغفور شمردند بدیهی است که حقایق ثابته فنیّه چندان محسوس و واضح بود که این نمایش و نمودها در مقابل آن وجودی نداشت بلکه سبب شد که جمع بکلی از ادیان دل بریدند و خفیا حتیّ علنا پای خود را از این بساط بیرون کشیدند برخی از نفوس غیر متعمق در اساس ادیان نیز که مختصر رائحه ئی از این تجدد عالم علوم و فنون بمشامشان رسیده و غرفۀ درد آلودی از شراب آن چشیدند چنان مست و شیدائی شدند که جوهر ثمین دیانت را باخته بلکه جمعی دیگر را نیز باینحالت آلوده ساختند
صفحه 1 - 4
کدام ملتّ و در چه عصری طلوع کردند و با قطع نظر از اینکه تصوّرات فلسفه یا احکام اجتماعی آن طبق افکار قوم و مقتضیّات جاریّه متفاوت بوده کم یا بیش بسیط یا منبسط موافق ادراک بعضی دون بعض دیگر دیگر یا موافق ادراک همه یا مخالف آن مجمل آن همیشه در همه جا بوده و معتقدیم که نیز همیشه خواهد بود و لازم لاینفکّ عالم انسانی است و با تطوّرات عقلانی و مدنی متطوّر و مترقیّ و متعالی شده و خواهد شد انسان در زندگانی خود ناچار از اصول مقدّسه ایست که اعمال خود را با آن مطابق نماید و بناء حیات خویش را بر آن بنیان مستقرّ سازد بعبارة اخری یک مسلک مستقیمی در پیش گیرد و سررشته ئی در دست داشته باشد انسان بالخلقه فیلسوف یعنی محبّ تجسّس و دانش است میخواهد از اسرار کائنات مطلعّ باشد میخواهد بداند که ماوراء محسوسات و عالم خلقت چه قوّه ئی در کار است و چه گونه است و ناچار است از اینکه یک عقد قلبی در اینخصوص داشته باشد میخواهد بداند که مبدئش چه بوده و مآلش چه خواهد شد البّته در این باب نیز یک عقیده ئی خواهد داشت و اگر فرض کنیم انسانی مقتدر باشد که تنها زیست نماید باز لازم است با خود یک روش و رفتار و مسلکی قرار بدهد تا چه رسد در اجتماع و معاشرت با عائله و خویشان و اهل شهر و مملکت خود یا از همه بالاتر با نوع بشر چه روش و سلوکی داشته باشد همه این اصول است که در دفتر نفس و یا کتابی تدوین و تثبیت شده یک جملۀ عقاید مادون الطبّیعه و ماوراء الطبیعه اصول زندگانی آداب معاشرت اعمّ از میراثی یا اکتسابی که بآن مقرّ و معترف این است که انسان ناچار است از دینی برای خود و بالضّروره و بالفطره متدیّن است چه مبارک است انسانی که در جلوی خود راه مستقیمی داشته که در آن سلوک نماید چه خوش بخت است آن نفسی که با چراغ روشن در مسیر حیات خود بگذرد و چه لذیذ
صفحه 2 - 4
و شیرین است معاشرت و مؤانست با نفوس که مسلک و روشی در حیات خود اتخاذ کرده باشند چه خوشبخت است آن ملّتی که آحاد آن آداب زندگانی خود را با یک دستوری بانجام رسانند بهشت است آن قرنی که هیئت جامعۀ آن از اعلی تا ادنی در تحت وظیفه و اصولی زندگانی نمایند و بناء حیات اجتماعی خود را بر یک شالودۀ متینی استوار نهاده باشند و بالعکس چه تاریک و پر از یأس و بی انتظام است حیات شخص یا هیئت یا جامعه ئی که بدون مسلک و روشی یمیلون الی کلّ تاریخ سالک و هالک باشند این دسته های ادیان متشتّته اعمّ از کیش و آئینهای باستانی که مبادی آن قبل از تاریخ و ناپیداست با ادیان مؤسّسۀ در تاریخ معلوم و با قطع نظر از توده های تشریح و تفصیل ها و شاخ و برگ های مستحد شد که جسم دیانت در زیر تنۀ سنگین آن خفه و ناپیداست کلا و طرّا همان حکمت نظری و عملی حقیقی است که آگاهان پارسا و بینایان توانا بانوار مستفیضه از قوای بالا آنرا متدرّجا تأسیس کرده و اصول حیات علمی و عملی و روش و آداب و دستور زندگانی نوع بشر را بیان نمودند حیات اخلاقی و ترقیّات نفس و سعی در تزکیه و تحلیۀ آن و مساعدت و معاونت با بنی نوع و سلوک در مسلک راستی و درستی در گفتار و رفتار و سائر صفات کامله بوده و اساس آن توجّه و توسّل تامّ بمرکز حیات و انوار نامتناهی و فیوضات مستمرّۀ آن است این دستور حیات یا اصول انسانیّت یا بعبارة اخری دیانت که پیوسته بقوّۀ مجریّۀ ایمان و انجذاب بعالم ماوراء الطبیعه جاری میشد هرچند همیشه پیروان تمام عیار آن حتیّ در میان مدّعیان آن معدودی قلیل بودند ولی کم یا بیش پیوسته یک سبب عظیمی برای انتظام و اکمال حیات اخلاقی و اجتماعی نوع بشر
صفحه 1 - 3
و نابود شدند بلاد معمورۀ آنها مطمور شد بی سرو سامان شدند علم رفیعشان سرنگون شد اثری از آنها نماند و همچنین قوم ثمود قوم عنودی بودند قوّۀ قاهره شان جمیع قبائل را ذلیل و خاضع کرده بود بنیانهای عظیمی ساخته بودند و ثرت و غنایشان بی پایان بود عاقبت پریشان شدند و بنیانشان از بنیاد برافتاد اثری از آنها نماند و همچنین قوم لوط که شهرهای شهیری داشتند و مدائن عظیمه بنا نمودند از بادۀ غرور چنان سرمست گشتند که کوس لن الملک میزدند آنها هم بسبب اعراض و استکبار از حقّ محو و نابود شدند از این اقوام عظیمه و ملل جسیمه در بیابان آثاری از احجار باقی از قصور مشیّدۀ آنها پاره سنگهائی باقی مانده مثل اردو های شکست خورده در این بیابان آثارشان پراکنده و پریشان و همچنین نمرود عنود چه مدن جسمیّه داشت چه کشور واسعی داشت چه لشکر قاهری داشت و همچنین فرعون الیس لی ملک مصر فریاد میزد و هذه الانهار تجرّی من خلالها میگفت حشمت و دولتش بی پایان بود کوکبش درخشنده و تابان بود ولی در اندک زمانی محو و نابود شد زیرا مقاومت با حقّ خواست بنیانش برافتاد و بذلتّ کبری مبتلا شد مقهور گشت و همچنین طائفه و قبیله اش خدا در قرآن مکرّر این خطاب ما را باقوام متکبّره میفرمود و مقصود این بود که ای اقوام بخیل و حشم و چتر و علم خود مغرور نگردید بقوای قاهرۀ خود و شوکت باهرۀ خود گول مخورید ایّامی نمیگذرد که جمیع اینها مثل اقوام سائره محو و نابود میشود زیرا این اقوام مثل امواج عاقبت جمیع از میان خواهند رفت ای قریش اقوام سالفه خیلی از شما
صفحه 2 - 3
قوی تر و شدید تر و مقتدر تر بودند ولی مقاومت امرالله را نتوانستند عاقبت بدست خویش ریشۀ خود را قطع کردند متنبّه شوید متذکرّ شوید خاضع شوید خاشع شوید لکن اینها خاضع نشدند تا اینکه مثل سائر ملل سلف محو و نابود شدند چند روز قبل میرفتم گردش درختهای زیتون که بیشتر از سه هزار سال عمر دارد دیدم ملاحظه نمودم که به ملل عالم میخندند و به لسان خودشان میگویند که چقدر مثل شماها آمدند و رفتند چقدر دولت ها دیدیم چه پادشاهان عجیبه مشاهده نموده ایم چقدر از مملکتهای وسیعه شنیدیم جمیع اینها محوشدند و ما هستیم .
مقالات الحکمة ضالة المؤمن
حقیقت دین . آئین را میتوان در این جملۀ ساده تعریف و توصیف نمود که مجموعه ئی است از حکمت نظریّه و حکمت عملیّه الهیّه و قوّۀ مجریّه آن شوق و انجذابی است که بقدرت قویّۀ مؤسّس آن در قلوب جماعتی کثیر یا قلیل استقرار می یابد و غایت و ثمرۀ آن تولید امید و طیّبه و سرور موفور بواسطۀ اطمینان بعالم ماوراء الطبیعه و تخلقّ بسجایای مرضیه و اتصّاف باعمال محموده است تا تشبّه و تقرّب بآن مجموعۀ کمالات حاصل آید و و تحرّز از ارتکاب ستم و تعدّی بحقوق سائرین و اتصاف بمهربانی و حسن رفتار از جهت اعتقاد بمجازات و مکافات و جذب انوار و فیوضات از قوای عالیۀ غیر مرئیّه بوسیلۀ تفکرّ و دعا و چون در تاریخ سیر میکنیم هر قدر بقهقری میرویم و در میان ملل عتیقه و جدیده تفحصّ میکنیم تا آخرین نقطه ئی که افق تاریخ عالم انسانی در منظرۀ روشن یا تاریک در مد نظر میآید دیانت را بهر شکل یا کیفیّتی که باشد در آنجا مشاهده میکنیم با قطع نظر از اینکه اشخاص مؤسّسین آن در چه مملکت و ما بین
صفحه 1 - 2
او را منع نمایند عجب است که تا حال باین امر نپرداخته اند اگرچه بعضی را شوکت سلطنت و کثرت عساکر مانع است از قبول این صلح که سبب آسایش کلّ است و این وهم صرف بوده و خواهد بود چه که شوکت انسان و عزّت او بمایلیق له بوده نه باسباب ظاهره اهل بصر حاکم را محکوم مشاهده نمایند و غنی را فقیر و قوی را ضعیف میشمرند در حکّام ملاحظه نمائید که حکومت و ثروت و قوّت ایشان برعیّت منوط و متعلقّ است لذا نزد صاحبان بصر این امور بر قدر انسان می افزاید جوهر انسانیّت در شخص انسان مستور باید بصیقل تربیت ظاهر شود این است شأن انسان و آنچه معلقّ به غیر شد دخلی به ذات انسانی نداشته و ندارد لذا باید بقلتّ و کثرت و شوکت و عظمت ظاهره ناظر نباشند و بصلح اکبر بپردازند سلاطین مظاهر قدرت الهیّه اند بسیار حیف است که امثال آن نفوس عزیزه حمل امور ثقلیّه نمایند اگر فی الحقیقه زمام امور را بید نفوس مطمئنّه امینۀ عاقله بگذارند خود را فارغ و آسوده مشاهده نمایند طوبی از برای سلطانی که نصرة الله و اظهار امره قیام نماید و عالم را به نور عدل روشن سازد بر کلّ من علی الارض حبّ او و ذکر خیر او لازم است « هذا ماجری القلم من لدن مالک القدم نسئل الله بان یوفق الامم بما ینفعهم و یعرفهم ماهو خیرهم فی الدّنیا و الآخرة انّه علی کلشیئ قدیر
حضرت عبدالبهاء . د.شنبه 13 سپتمبر 1915
این محاربات که حضرات میکنند مثل امواج است مثلا موجی میرود بالای موجی دیگر ولی عاقبت همه این امواج مفقود میشود و اثری نمیماند حالا این موج خیلی کیف دارد که بر موج دیگر غلبه کرده است یک وقتی موج ایران بر همه موجها غلبه داشت بعد موج یونان آمد و بر موج ایران غالب شد بعد موج رومان آمد بر سائر
صفحه 2 - 2
امواج غلبه نمود بعد موج عرب آمد بر موج رومان غلبه کرد ولی عاقبت همه متساوی شدند همۀ موج ها محو شد حالا این موج ها هم مثل همان موج ها است عاقبت کلّ یکسان میشود کو آن موج ایرانی کو آن موج اسکندری کو آن موج اغطس رومانی کو آن موج عرب کو آن موج بوناپارت کو آن موج شارلمان کو آن موج هانیبال جمیع محو شد غلبه نمیماند فتوحات جسمانی بقا ندارد آن فتوحات الهی است که بقا دارد مثلا فتوحات حضرت موسی هنوز باقی است فتوحات مسیحی هنوز باقی است فتوحات محمّدی هنوز باقی است آخر ندارد امیدوارم که شما باین فتوحات موفقّ شوید که ابدی است نهایت ندارد یک موجی است که روز بروز بلند تر میشود ولی از برای این فتوحات جسمانی چه نزاعها و خونریزیها مینمایند در قرآن خداوند از برای مردم دلائل و براهین واضح و مشهود بیان میفرماید معرضین و منکرین ان هذا الا اساطیر الاوّلین میگفتند یعنی این قرآن قصّل پیشانیان است حال در قرآن خطاب بحضرات قریش و قبائل متکثرّه عرب که منکر و معرض بودند و قیام بر اطفاء نور الهی کرده بودند خطابا باینها تاریخ و حکایات امم سالفه را میفرمایند بجهت اینکه قبیلۀ قریش بسیار متعظمّ و متکبرّ بودند در میان قبائل عرب سرفراز بودند و از جمیع ممتاز و بعظمت و شجاعت و ثروت خودشان بسیار می بالیدند از برای اینها خدا حکایات ملل و دول سالفه را بیان میفرمود مثلا قوم هود اینها ملتّ عظیمه بودند ملتّ قاهره بودند وسعت و ثروتشان بی پایان بود و شجاعت و سطوتشان مشهور آفاق چون انکار و استکبار نمودند آن غرور سبب شد که عاقبت بکلیّ محو
جلد 14 شماره 7
صفحه 1 - 1
بیانات مبارکۀ حضرت بهاء الله :
هو الناصح الامین . عالم را بمثابه هیکل انسانی ملاحظه کن این هیکل بنفسه صحیح و کامل خلق شده ولکن باسباب متغایره مریض گشته و لازال مرض او رفع نشده چه که بدست اطبّای غیر حاذق افتاده و اگر در عصری از اعصار عضوی از اعضای او بواسطۀ طبیبی حاذق صحّت یافت عضو های دیگرش بامراض مختلفه مبتلا بوده و حال در دست نفوسی افتاده که از خمر غرور تربیت یافته اند و اگر هم بعضی از این نفوس فی الجمله در صحّت آن سعی نمایند مقصود نفعی است اسما و یا رسما بایشان راجع شود چنین نفوس قادر بر رفع امراض بالکلیّه نبوده و نخواهند بود الا علی قدر معلوم و دریاق اعظم که سبب و علتّ صحّت اوست اتحّاد من علی الارض است بر امر واحد و شریعت و آداب واحده و این ممکن نه مگر بهمتّ طبیب حاذق کامل مؤیّد که مخصوص نظم عالم و اتحّاد اهل آن از شطر قدم بعرصۀ عالم قدم گذارده و توجّه نماید و هر هنگام که چنین نور از مشرق ارادۀ الهی اشراق فرمود و طبیب حاذق از مطلع حکمت ربانیّه ظاهر شد اطبّای مختلفه بمثابۀ سحاب حجاب اشراقات و تجلیّات آن نور شدند لذا اهل ارض باختلافات خود باقی ماندند و مرض عالم رفع نشد و صحّت نیافت آن اطبّا که قادر بر این امر خطیر نبوده و این طبیب را هم از معالجه منع نمودند و حجابهای مانعۀ حائله شدند در این ایّام ملاحظه کن که جمال قدم و اسم اعظم
صفحه 2 - 1
کشف حجاب فرموده و نفس خود را لاجل حیات عالم و اتحّاد و نجات اهل آن فدا نموده معذالک کلّ بر ضرّش قیام نمودند تا آنکه بالأخره در سجنی که در اخرب بلاد واقع است مسجون شده و ابواب خروج و دخول را مسدود کرده اند یار را اغیار دانسته اند و دوست را دشمن شمرده اند مصلح را مفسد گمان نموده اند ای اهل ثروت و قدرت حال که سحاب شده اید و عالم و اهل آن را از اشراقات انوار آفتاب عدل و فیوضات لاتحصی منع نموده اید و راحت کبری را مشقتّ دانسته اید و نعمت عظمی نعمت شمرده اید اقلا وصایای مشفقانه جمال احدیّه را در اموری که سبب نظم مملکت و آسایش رعیّت است اصغاء نمائید در هر سنه بر مصارف خود میافزائید و آنرا حمل بر رعیّت مینمائید و این بغایت از عدل و انصاف است دور است این نیست مگر بسبب اریاح نفسانیّه که مابین در صومی مرور است و تسکین آن ممکن نه مگر بصلح محکم که سبب اعظم است از برای استحکام اصول هنبیۀ ملتّ و مملکت چاره اکنون آب روغن کردنی است صلح و اتحّاد کلیّه که دست نداد باید باین صلح اصلاح شود تا مرض عالم فی الجمله تخفیف یابد صلح ملوک سبب راحت رعیّت و اهل مملکت بوده و خواهد بود در اینصورت محتاج بعساکر و مهمّات نیستند الا علی قدر یحفظون بها بلدانهم و ممالکهم و بعد از تحققّ این امر مصروف قلیل و رعیّت آسوده و خود مستریح میشوند و اگر بعد از صلح ملکی بر ملکی برخیزد بر سائر ملوک لازم که متحّدا
