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--PATTERN--
LET your morning be better than your evening and your day an improvement on the morning. Man's honor lies in service and perfection, not in ornamentation, wealth and possessions.—Quoted from "Lessons in Religion."
O God, my God! Thy Grace hath emboldened me, and Thy Justice filled me with terror. Happy is that man whom Thou hast endued with Thy Grace and woe to him that receiveth Thy Justice.
Lord! I have fled from Thy Justice, and have sought Thy Grace, have turned from Thy Wrath and implored Thy Pardon. I beseech Thee, by Thy Power, Thy Sovereignty, Thy Glory and Thy Favour to illumine mankind with the Light of Thy Knowledge, that all things may show Thy Handiwork, may unfold the mysteries of Thy Power, and may reveal the Light of Thy Knowledge.
Thou art the One that hath caused all things to be made manifest and hath shone upon them with the Light of Thy Care and Thy Providence.
Thou art the All-Bountiful, the Gracious.
Translated by Shoghi Effendi
A pure heart create within me, O My Lord.
A tranquil soul renew within me, O my Hope.
Through the spirit of command make me firm in Thy Cause, O my Beloved.
By the light of grandeur show unto me Thy Path, O my Desire.
By the might of loftiness cause me to ascend unto the heaven of Thy Sanctity, O my Beginning.
Through the breezes of immortality cause me to rejoice, O my End.
By the melodies of eternity tranquilize me, O my Companion.
By the riches of Thy Pre-Existent Countenance deliver me from aught else save Thee, O my Lord.
And by the Manifestation of Thy Everlasting Identity rejoice me,
O Thou art more apparent than my appearance,
O Thou art more hidden than my inmost heart.
--PHOTO--
'ABDUL-BAHA
Frontispiece of "Unity Triumphant." Reproduced through the courtesy of the author, Miss Elizabeth Herrick
| VOL. 14 | DECEMBER, 1923 | No. 9 |
A PECULIAR inspiration comes to one from perusing the word of God in a foreign language. That first vivid impression, veiled by long familiarity with the text as it exists in English, has been restored to me in all its freshness upon reading the Hidden Words in German.
One verse has especially impressed me, both from its meaning and from some of the experiences of my travels. "Wegen der sterblichen Herrschaft weniger Tage habt ihr Meine unsterbliche Herrschaft verworfen, euch selbst in rote und gelbe Gewänder gekleidet und damit geprahlt. Ich erkläre bei Meiner Schönheit, dass Ich euch alle unter das gleichgefärbte Zelt des Staubes bringen und die Farben von allen entfernen werde, nur nicht von denen, welche Meine Farbe, rein von allen andern, erwählten." "For a fleeting sovereignty of a few days have you abandoned My imperishable dominion and arrayed yourselves in mortal hues and pride yourselves therein. I declare by My beauty, that I will bring you all under the uni-colored canopy of dust and take away the color from all, except from those who have chosen My color, pure from all others."
Bahá'u'lláh has said that it is better to read one Hidden Word than hundreds of pages of any other literature. Therefore, let us meditate somewhat on the significance of this mighty utterance. Let us consider some of the examples of fallen glory.
In passing through Holland on our way to Germany, our train went close by Doorn, where William II languishes in exile. Our thoughts were much upon him. When we reached Berlin we found his former palace turned into a museum. I shall never forget the impression received upon traversing these corridors and rooms and gorgeous halls, so recently consecrated to the glory of the Hohenzollern House. There had been a time when every gateway and approach was sternly guarded; when at the bugle-calls announcing the forth-riding of His Majesty, the sidewalk crowds and traffic of the street had drawn aside in breathless, almost religious silence to make way for the through-passing of this mortal glory. And now the common crowd invaded the erstwhile halls of imperial grandeur. Yes, penetrated even to that holy of holies, the golden throne room, access to which had been esteemed so high!
I was reminded of the so-similar fate of the tyrant Abdul Hamid's palace at Yildiz, in the immediate period subsequent to his forced abdication in the Revolution of 1908. Here, too, the common crowds had penetrated, eager and curious, to see the interior of that sacrosanct,
guarded as few palaces have ever been. As I went through it at that time I was struck by the carelessness of the guards, and the flippancy of the amused crowd thronging these secret and treasured rooms—a natural reaction against their former terror of the Sultan.
It was during the last days of Abdul Hamid that 'Abdu'l-Bahá's life was so seriously threatened. Then in a few days we saw the captive of injustice set free to make his glorious and victorious journey through Europe and America; while the former Sultan, whose rule had been for thirty years the most absolute in the world, was to languish out his life in a sad and miserable captivity.
In the museum at Leipzig we were held spellbound by Lehnbach's portrait of Bismarck. Those wonderful eyes of the great diplomat and statesman glowed from the canvas with a cold blue flame. They were eyes before which no man could stand in opposition; eyes revealing the great mind, the invincible will, the gigantic magnetism of the man who moulded Europe to his desire. Yet that mind and will and magnetism had to yield before the determination of the imperial young master to rule alone. And not only did Bismarck's life end in dismissal and exile from the court whose glory he had created, but we see now the utter failure and collapse of all the structure he built up by "blood and iron." Only there remains the good that he conceived and executed—the unity of the great German people formerly divided into kingdoms and duchies and free cities at constant fratricidal war. So God uses man to forward that which is good; and that which man does of evil is quickly frustrated.
In the same gallery was a wonderful picture of that other great conqueror and superman, Napoleon. How he stormed over Europe, terrifying whole populations, making and unmaking kings, and moulding states to suit his will; yet he lived to see his conquests come to naught, a helpless prisoner on a lonely isle. In the Corcoran Gallery at Washington is a statue of him as in his dying days, looking out over life with still his great will and invincible spirit, learning perhaps certain lessons of the spirit.
In his "Memories of the War Time 1806-1813," Friedrich von Mueller, Chancellor of Weimar, which we visited while passing through Germany, tells us of his interview with Napoleon, in which he sought pardon and safety for his master, Carl August, Duke of Weimar. Napoleon was very angry with the duke for having fought against him on the side of Prussia; angry, also, because the duke did not now immediately abandon allegiance to his over-lord, the King of Prussia. To secure this audience the duke's chancellor had followed Napoleon humbly and beseechingly from Weimar to Erfurt, from Erfurt to Raumburg, from Raumburg to Wittenberg, from Wittenberg to Potsdam. At last Napoleon granted the long-sought-for interview. It is a dramatic scene, as described by Mueller. (I translate from the German.)
"Finally came the longed-for moment. I was called into the imperial cabinet, in the midst of which, in rather a defiant attitude, stood Napoleon in his green Chasseur-uniform, his hat under his arm . . . . The Emperor broke out into the bitterest reproaches over the conduct of the Duke, my Master. . . . . 'You see,' he said, 'what I did with the Duke of Braunschweig. I will drive these wolves in the employ of Italy back to those they came from. Like this hat,' here he threw it angrily to the ground, 'will I overthrow and humiliate them. And I have a great desire to do so with your prince.'
"'By Heaven, if one has not at least a hundred thousand men and a goodly count of cannon, one had better not undertake war with me. These Prussians had as much and more, but what help was that to them? I have scattered them like spray in the wind, I have crushed them down, and they will not lift their heads again.'"
What a picture of despotic power! The great conqueror asserting his might and prowess; the faithful servant pleading for the throne of his master, who had done no ill but to fulfill his duty to the King of Prussia. After much storming, Napoleon softened and promised to keep the duke upon his throne. "But," and here he spoke again in fiery mood, "let your duke well understand, that he owes his land and his political existence only and solely to the high respect, the deep friendship which I have for his wife, the duchess and for her worthy sister."
Of no man is there recorded such an impression of over-mastering power as of this world conqueror. Women hung their heads and blushed as he walked past them. His bravest, roughest generals became tame and awe-inspired in his presence. For a time he held Europe in the hollow of his hand, and there seemed no deliverance.
But Goethe's mother, writing to Weimar in this period of storm and stress from Mainz, which had fallen into the possession of Napoleon, says, "Yet God still lives, and everything can turn out better than many now believe. A single moment can change everything."
And so it turned out. Napoleon's power went to ruin more quickly even than it had been built up.
One more example of fallen glory comes to mind—the greatest example in history of a terrifying, conquering empire smashed suddenly to pieces! When Sennacherib, the great Assyrian king, was on his way to conquer Egypt, he stopped at a walled city of an insignificant little kingdom and called upon it to surrender. It was a city and a kingdom hardly worthy of his conquest, and worthy of his attention only because it lay in his line of march and communications, and its existence as a stronghold had become to the Assyrians a danger.
It was the general opinion that the city should be immediately surrendered. The councilors so advised, the people so clamored, and the king was so minded. For woe to that city which resisted Assyria and then was conquered. Death, destruction, tortures unspeakable for the leading defenders—this was the policy of frightfulness that had made the word "Assyrians" a name to terrify even babes with, and had lowered the courage and resistance of those whom Assyria would conquer.
One man alone stood out against the decision to surrender. It was Isaiah, the man of God. To the thundering, earth-shaking armies of Sennacherib he had nothing to oppose but the invisible power and protection of Jehovah. He alone had no fear. By his fiery and inspired words he aroused new courage in the people, the councilors, the king. He promised them safety. He assured them of the invisible protection.
And in one night a plague coming from the marshes of Egypt so smote the Assyrian army, killing a hundred and eighty-five thousand, that "Sennacherib, king of Assyria, departed," to use the simple and quaintly expressive language of the Bible, "and went and returned, and dwelt at Ninevah."
The Assyrian empire vanished as magically as it had arisen. Within less than a hundred years after Sennacherib so threatened the destruction of Jerusalem, Ninevah, the capital of Assyria, fell before the combined armies of the Chaldeans and Medes and Persians. The terrible scourge of the East was at last laid low. "Its fall was forever. When two centuries later Xenephon and his ten thousand Greeks marched past the place, the Assyrian nation was but a vague tradition, and Ninevah, its great city, was a vast heap of rubbish as it is today. Even the Assyrian speech had passed away."*
Read in Nahum, Chapter 3, the rejoining of Israel at the downfall of this wicked and terrific city. This passage gives a vivid picture of the fallen greatness of Assyria, one of the most powerful
*Breasted—Ancient Times.
militaristic empires known to history, which for all its superb war-strength ended in dust.
* * *
FROM these noteworthy examples which history offers, and from many other examples of near and far times, one may see how prone to fall is mortal glory. Over-weening pride is destined to destruction. However great man's will, he cannot battle against God.
So profoundly were the ancient Greeks impressed with this vulnerability of earthly princes, that they dreaded a too great success; dreaded, above all, the pride that is wont to come with success. For they feared the jealousy of the gods, and believed the only safeguard lay in propitiatory sacrifices. We know today that the only sacrifices God wants from men of success and high position are gratitude, humility, and service; and that the only safety in such altitudes is guidance.
If we reflect we can very easily see why unlimited power of will cannot be granted to mortals. What would become of the universe if men of such gigantic wills as Bismarck or Napoleon should go on attaining more and more of power, here and in the next existence?
Would not the whole universe become an anarchy, a war between demonic wills? We have seen what havoc such conflicts make of the fair earth we live upon. Shall the heavens themselves become but the theatre of war? For selfish, egoistic wills can never attain to unity and harmony among themselves. Each seeks to predominate, but no one is powerful enough to eternally hold rule.
Our very conception of the universe is against this. The word, itself, by derivation, means unity, organization, a revolving of solar systems according to one plan. And whose will shall prevail throughout the universe, save His?
But God's will is not, like man's will, a domination, but a will of love and guidance. It does not seek to crush, but to perfect. What a wonderful example of this was afforded us in the life of 'Abdu'l-Bahá. He did not give commands. He opportunities for service. Never did one feel His will infringing upon one's personal freedom. It was offered us only as a guidance, as a gift of love. If we did not accept, it was our loss, and his grief.
Nor did he ever seek to dazzle strangers by the greatness of his station, by any manifestation of His power. Those who had capacity to see, were permitted at times to see him as power. But his power was gently and mercifully veiled from others.
So God works. He could in a moment convince all men of His supremacy. But he chooses not to do so. They must convince themselves. They must discover Him. If they do not choose to do so, they are permitted to conceive of and worship themselves as power, until the time comes for a striking lesson.
Even then God works not in anger, but as the Great Educator, leading us on by rewards and punishments to a knowledge of His Truths. Those who employ their abilities to the utmost are given power. That is their reward. But if they do not ascribe that power to God, they are eventually humiliated. That is their punishment.
Every human will must be turned to God, and revolve about His will. I am so convinced of this, not only from the teachings of God's word, and from the deductions of reason, but also from observations based on life and from history, that wherever I see a human will set itself up to rule and reign in a pride that is forgetful of God, I know a crash is imminent. It is true of individuals, it is true of nations, it is true of our whole planet.
In this day and generation, although we are unaware of it, we are all living perilously near this eminence of pride. The whole Occident has become so confident of its powers over nature through
scientific knowledge, so puffed with pride over its achievements, that it has forgotten God. I hesitate to think of the lessons that may be in store for our planet.
If we, as Bahá'ís, cannot turn other men to the consciousness of God, we can at least increase that consciousness in ourselves, until we realize God as "the One Power which animates and dominates all things."
It is not without reason that Bahá’u’lláh has given us the daily prayer: "I testify that Thou hast made us to know Thee and to adore Thee. I testify that at this moment I am powerless and Thou art powerful, I am weak and Thou art mighty, I am poor and Thou art rich." If we can say that and feel that daily, we are safe under the shadow of His protection. Otherwise we are in danger of vanity and egoistic pride; for there is no temptation to which man, even spiritual man, is more subject than that of ascribing power and glory to himself instead of to God.
Not only our own safety, but the safety of the Bahá'í Cause, lies in this humility and evanescence. For where there is self-will and pride, there is emulation, envy, recrimination, disharmony, and eventually a loss of all spiritual power from the individual and from the group.
There is only one road to advancement in the Kingdom. "Verily man is uplifted to the heaven of glory and power through Meekness; again, through Pride, is he degraded to the lowest station."
O thou who art attracted to God, may God uphold thee!
I implore God, the Ever-Living, the Everlasting, to assist thee to spread the spirit of life under all circumstances and conditions, to cheer thy breast by the eternal secret and the hidden mystery, as mentioned in the Bible, the Gospel and Psalms, that thou mayest arise to spread the Most Great Glad Tidings in those regions, to express thyself with an effective power which penetrates into the realities of all things, that thy face may brilliantly shine among the beloved, that the utterances falling from thy tongue in the great public meetings may be like the flowing and running waters, and that the Holy Spirit may confirm thee in the most great assemblies—if thy face be sincerely turned to God, thy heart pure, and thou sacrificest to thy Lord thy spirit, thy personality, thy soul and thy heart, so that nothing is left of thee, neither thought, mention, voice, or even a whisper, save the word Yá-Bahá'u'l-Abhá! Set aside all desires, leave worldly matters, devote thyself to God, be filled with the Spirit, guide the people to safety and bring to them the holy fragrances which emanate from the Kingdom of El-Abhá.
By the life of Bahá, he who is filled with the love of Bahá, and forgets all things, the Holy Spirit will be heard from his lips and the Spirit of Life will fill his heart, the Lights of the Sign will shine forth from his face, words will issue from his mouth in strands of pearls, and all sickness and disease will be healed by the laying on of the hands.
El-Bahá is upon thee!
(Signed) 'Abdu'l-Bahá 'Abbás.
Tablet to Mr. Charles Greenleaf.
TWO years have passed since 'Abdu'l-Bahá, the beloved Master, departed from his earthly tabernacle and ascended into the Celestial Concourse. For seventy years he was to our world a visible center of the light of unity. In the years of almost universal war he unceasingly held aloft the banner of the most great peace and called the nations to universal brotherhood and love. And then, he seemed to depart from us just when our sorely afflicted humanity needed, most, his mighty presence and the constant ministrations of the Divine Physician.
But the last two years have shown us that in reality he has never left us, that he is nearer than ever before and from the heavenly world the radiance of his spirit is bringing life to all the world.
Jináb-i-Fádil tells of how the friends in Russia, invited 'Abdu'l-Bahá to visit their city, how 'Abdu'l-Bahá accepted the invitation and then, before the journey was accomplished, departed from this world. Straightway a wonderful, dynamic, spiritual outpouring appeared in 'Ishqábád. Many people began to investigate the Cause, the Mashriqu'l-Adhkár was filled to the doors and so eager was the interest in the heavenly teachings that the believers hardly had time for rest or sleep but were constantly teaching. And there appeared among the friends such a beautiful spirit of faithfulness, affection and severance that it seemed as though they were living in the other world. Then they realized that the Master had visited them in spirit and in truth and his promise to them was fulfilled.
All over the Bahá'í world, and especially in the East, there has been the same glorious outpouring of the water of life, and the fire of the Holy Spirit and greater and stronger grows the realization that he being lifted up draweth all men unto him.
THE PASSING of the MASTER
From "Letters from Palestine"*
By B. Pullen-Burry
"I WANT to tell you of a very interesting visit I paid when at Haifa to the Persian Colony established there," to the family of 'Abdu'l-Bahá. "The (Bahá'í) religion appeals to Jews as well as to Muslims, Christians and seekers of spiritual inspiration of all religions or schools of thought. There is a town in Persia with a population of 5,000 Jews and 4,000 of them are followers of Bahá'u'lláh. . . .
"In the year 1844, a young Persian merchant known as the Báb (Gate), proclaimed the coming of a great world-teacher and set to work to prepare Persia for his coming. Sceptical Muslims scoffed at him, persecuted him, and in 1850 he was martyred for his faith. From Persia in 1853 arose Bahá'u'lláh. . . . Bahá'u'lláh taught great principles for the guidance of the world and preached a lofty spiritual religion. Until that date there was no intercommunication available to unite the world. Certainly in Asia nations and races were divided by insurmountable natural barriers. Here, however, in the midst of a Muhammadan land, we find a Leader calling the world to Universal Peace, directing men to the Investigation of Truth, proclaiming the Equality of Man and Woman, the Need of Universal Education and Language, asserting the Oneness of Religion and Humanity, of Religion and Science, striving to eliminate social, political and religious prejudice, and at that date declaring the necessity of a Universal Tribunal to arbitrate international differences. . . .
"With all this spirituality and lofty teaching and outlook, one who knew 'Abdu'l-Bahá in the closing years of his life records how the prophet of Carmel
*The Judaic Publishing Co., Ltd., London.
took the liveliest interest in world affairs. It will be remembered that shortly before his death King George had conferred the honour of knighthood on the great Teacher. When General Allenby swept up the coast from Egypt, he went for counsel first to 'Abdu'l-Bahá. When Zionists arrived in Palestine they sought the venerable seer's advice. . . .
"He taught the equality of man and woman, saying, 'The world of humanity has two wings, man and woman; if one wing is weak, then the bird cannot fly.' He has been described as a majestic, venerable figure, clad in the flowing aba, his head crowned with a turban white as his head and hair, his piercing deep-set eyes 'shook the heart,' his smile 'poured its sweetness over all.' . . .
"His funeral was such the like of which Palestine had never seen before, was the general verdict. A deep feeling of veneration, respect and love for the deceased and sympathy for the mourning relatives he left behind him brought together great crowds, different in religion, race and language. His tomb lies halfway up the slopes of Carmel and the wonderful procession, about ten thousand in number, who wended their way to it, was composed of all the notabilities in Palestine—Jews, Christians, Muslims, Druses, Egyptians, Greeks, Turks, Kurds, and a host of American and European friends, Syrian men, women and children, all followed their Beloved One. It was headed by a guard of honour consisting of the City Constabulary Force, followed by Boy Scouts of the Muslim and Christian communities holding aloft their banners, then came a company of Muslim choristers chanting verses from the Qur'an. The chiefs of the Muslim community, headed by the Mufti, with a number of Christian priests, Latin, Greek and Anglican, preceded the coffin borne on the shoulders of those he loved. Immediately behind it came the members of his family, next to them walked the British High Commissioner, the Governor of Jerusalem and the Governor of Phoenicia. After them, the Consul and the notables of the land, then followed the vast multitudes who believed in him and reverenced him. The procession walking very slowly took about two hours to reach the mausoleum which had been prepared for these wonderful Persian reformers.
"The remains of the Báb who heralded Bahá'u'lláh had already been laid to rest in the center of a set of three rooms, posterior to those destined for 'Abdu'l-Bahá, which look out on the Great Sea over the town of Haifa."
THE SHRINE OF THE MASTER
From diary notes of Charles Mason Remey upon his visit to Haifa in March, 1922.
EARLY in the morning following my arrival in Haifa I went up the mountain alone to visit the Holy Tomb of the Master and that of the Báb. I found Mirza Abbas Gholi within the shrine placing handfuls of freshly cut flowers upon the thresholds of the inner chambers.
The arrangement of the three back chambers of the Tomb, which constitute the tomb proper of the Báb, are the same as formerly, but the three front chambers facing the north, instead of being used for various purposes, as formerly, now form the tomb of the Master.
Curtis Kelsey, who went to Haifa from America in order to install electric light plants at the Holy Tombs and in the Bahá'i Colony, has made an artistic arrangement in his wiring of the Tombs upon Mount Carmel and one quite in harmony with the style and character of the buildings. The black iron lamps hang as formerly, suspended from the high, vaulted ceiling, but he has reversed the shades, thus giving the effect of an indirect lighting system. The venetian iron candelabra, in the inner shrine of the Báb, which the Master permitted me to make and place there some
years ago, is still hanging as before, with its nine tall candles, save that in the central sanctuary lamp, where formerly there hung a glass oil container with a floating wick, there is now an electric bulb. A very powerful electric light is placed on the exterior of the tomb, directly above the main doorway to the north. This is lighted every evening and it forms a focal point on the mountainside and is visible for many miles out at sea.
Several times, in the night, after the household had quieted, Lotfullah Hakim and I climbed up the mountain to the Tomb of the Master, for a few moments of prayer before the door of the Shrine which at that late hour was invariably locked though lights from within might have led one to imagine the building to be open. As is customary in the Orient, burial shrines of importance are kept illumined by night. The Bahá'í sacred Shrines are never left in darkness.
I wish that I might adequately describe the spiritual experience of those nocturnal pilgrimages. The beauty of the spot is beyond description in words. In the clear, scintillating moonlight of the Orient the eye can see for many miles. From this Holy Tomb, Mount Hermon, with its cap of snow, seventy or eighty miles distant, was distinctly visible in the clear moonlight. About the Tomb are fragrant trees, shrubs and flowers. On still nights, when there was little wind, the air would often be heavy with the fragrance of orange blossoms as we knelt on the doorsill pouring out our hearts in prayer and supplication. . . .
* * *
One evening during the visit, Shoghi Effendi brought with him to the Pilgrim House the original text of the blessed Testament of the Master. We stood about the table as he reverently laid the package thereon, carefully unfolding the envelope from a silk handkerchief in which it was wrapped. As he took the three Tablets from the cover we saw that each was in the handwriting of the Master—written, as Shoghi Effendi called our attention to witness—without hesitation or correction and signed by the Master in several places. We stood with bated breath in the presence of this document of documents in which is contained the wondrous plan for the spiritual organization of the Cause of God and our guidance for a thousand or thousands of years.
The substance of the Testament was, of course, most unexpected. No one could have anticipated its wonderful ordinances. But as one studies it and imbibes its thought he sees at once that no other plan could have been made for guarding and preserving the Cause save the one which the Master has given in his Will. Never have I read anything which gave me the joy and the inspiration that this holy document produced in my heart. It filled my heart with the assurance that the Cause was safely guarded. It gives us a fixed direction toward which to turn and a permanent center about which we all are to revolve so long as we are in this world.
APOSTLES OF THE MASTER
From Two Letters by the Wife of 'Abdu'l-Bahá.
MAY my soul be a sacrifice to the steadfast in the Cause of God!
The first glad tidings, the first happiness and joy is the return of the Distinguished Branch to the Holy Land and the Holy Shrines. This has gladdened the hearts of all the Bahá'ís.
The second, O spiritual sisters, and handmaids of the Merciful, is that, praise be to God! after the setting of the Light of the World and the ascent of the Beloved of the World continuous glad tidings and good news have come to the Holy Shrines of the faithfulness of the friends in holding meetings for teaching, in serving the world of humanity, with unity, love, charity and kindness to the people of Bahá. This brightens the tear-stained eyes and heals the broken, wounded hearts. In truth it should be
so. For in the Blessed Will most of the exhortations are to this effect: "Do not seek repose for a moment. Do not rest for an instant. Go forth to all parts of the world. Be dispersed into every village and town. Be not satisfied until you have given the Message in all the regions of the world." We must look to the disciples of His Holiness Christ and see what they did after the crucifixion of their Lord. Mary Magdalene was only a woman from Magdala, yet her star shines in the heaven of Christianity. And Her Holiness the Pure, Qurratu'l-Ayn, may my soul be a sacrifice to her! although the days of her sacrifice were not very many, yet she became a brilliant star in the heaven of the Cause of God. Among the friends all over the world her name has become a symbol of sacrifice.
In former days there were many steadfast men who sacrificed their pure lives on the field of martyrdom. But such deeds were unheard-of among women. Now, praise be to God! His Holiness 'Abdu'l-Bahá has elevated the station of woman and has proclaimed that in this cycle man and woman are like the two wings of the bird. Neither is superior to the other. Girls must be educated as well if not better than boys. And His Holiness Bahá'u'lláh has said that in this age there will appear women who will be the glory of men. There is no doubt that the promises of the Prophets of God will be fulfilled. And in a short while everything that Bahá'u'lláh said will come to pass.
As Jináb-i-Avarih has told us, at the present time in Tihran about fifty women, with hearts aflame, and brilliant, prepared to lecture and give explanations, are equipped for all kinds of service. This news has indeed gladdened our hearts. He has named the dear sisters and has asked that this one should write and let them know that this bereft mortal has made mention of them in the Holy Shrines.
O beloved sisters! praise be to God, that the field of service is vast and the hungry souls are many. The seekers and the thirsty ones are waiting, and these women are ready! But alas, that some of the people of Persia are bloodthirsty and unjust! . . .
It is reported that two handmaids of the Merciful, one the daughter of the deceased Vazir Mokarram of Ishfahan and the other the granddaughter of Noor Ibn Nayyerin, also of Ishfahan, have started out to spread the Cause in their surrounding country. This news has made us very happy. The description of the meetings in Qazvin, and in the different cities of America also gave us great happiness. It indeed indicates that the hope, the wish of all the friends is the spreading of the Cause of God. We beseech the True One that He will keep them under His protection, and we hope that they may attain to that service which is worthy of His Threshold.
Alas, that now the Light of God has hidden itself and the peerless face has disappeared from among us and the sun of knowledge and forgiveness has set and the cause of joy and the foundation of happiness has chosen absence! . . . We hope that in this year the blessings of God and His heavenly bestowals will decree for the Bahá'ís results which will exceed expectations. We seek mercy for His servants.
The maidservant to the threshold of God,
(Signed) Monireh.
THE GLORIOUS WORK OF EDUCATION
To the Friends of God. To them be Glory!
It is plain and evident to everyone that the foundation of all life is education. Were it not for the gift of education no one would have been created, nor would there be any (human) life. In this great cycle and chosen century the Blessed Beauty (Bahá'u'lláh) may my life be a sacrifice to him! has made education important above all other
questions, giving it the highest place among blessings. In many instances, in different places, in the holy Tablets and the divine Verses he has written and commanded every man and woman, every king, and every well-wisher of the nations to carry on this work, which is the highest and most honorable of all services before God.
In the day of His Holiness 'Abdu'l-Bahá, the question of education has again been given first place. He has praised the promoters of this great work, for education has become a great necessity. He has declared and explained God's displeasure with those who heed not this great command. The writings of 'Abdu'l-Bahá are full of this subject. He especially advises the training of girls and women—the girls of today who are the mothers of tomorrow. It is manifest that the first tutor of the child is the mother. If the mother is not endowed with heavenly morals and is not possessed of merciful qualities, and knowledge, she is indeed not fit for her work as educator. And if she is not prepared to undertake the education of the children this is a sin. It is clear, therefore, that the education of girls is most important.
Therefore, every merciful friend and handmaid of God, in every city and town, should do as much as possible to obey this great command, even if in their respective cities this work is already established.
Because this servant from early childhood has hoped for some means for the education of Bahá'í girls, I one day when in the presence of the Master, besought him that, if it were his wish, we might found here a small school for Bahá'í children, where they could, from the beginning, acquire Bahá'í morals, and learn the history of the Cause. Pointing toward Mount Carmel, he said: "This long mountain will be covered with schools, hospitals and Pilgrim Houses. All that has been foretold will come to pass." I said that I had in mind the little piece of land which Háji Mi'rzá Hassan had given. 'Abdu'l-Bahá replied: "There is a piece of land opposite the Holy Shrine. 'Abbás Gholi, the owner, at the Feast of Ridván offered it as a gift, and it was accepted. We must purchase all the adjoining land. That is a good location for a school. It has beautiful scenery and pure air, and is near the Holy Shrines."
At that time the faithful leaf, Miss Sanderson, was at Haifa. She asked permission to share in this work. 'Abdu'l-Bahá granted this request. And the revered Mr. Remey drew the plan for the school and presented it for the approval of 'Abdu'l-Bahá.
We now have a large piece of land, and the fifteen hundred pounds which belonged to this one have been given to this work. About a thousand pounds have come, from all parts of the world. But the success of this undertaking depends entirely upon the assistance of the faithful friends. We hope that in the day of the Distinguished Branch, with the help of the Holy Leaves and through the exertions of the beloved brothers and sisters, this work will be accomplished.
But this work must be carried out in accordance with the plans and arrangements of Shoghi Effendi, which are, that anyone who wishes to send a contribution to the school will do so in the name of the Holy Leaves, the daughters of 'Abdu'l-Bahá. And the receipt, signed by these four, Ziah Khánum, Rooha Khánum, Tooba Khánum and Monevar Khánum, will be forwarded to the donor. The money contributed will be placed in the Bank of Haifa in the name of the aforementioned ladies until a sufficient sum has been collected.
Every great undertaking has had a small beginning; therefore, we must now also be satisfied with a small beginning.
(Signed) Monireh.
Adapted from addresses given in London by Jináb-i-Avárih, whose great history of the Bahá'í Cause is now being published in Persian in Cairo, Egypt
WHEN Qurratu'l-'Ayn was a child there was in Persia a very celebrated mulla, Shaykh Ahmad Ahsai. So great a scholar was he that throughout all the Muhammadan world he had no peer. Shaykh Ahmad Ahsai was the first divine to attack certain established beliefs prevalent among the Muslims, one of which was that Muhammad in his living, physical body departed from this earth and ascended into heaven, a belief similar to that held by many Christians with regard to the Christ. There were other Muhammadans who in their hearts disbelieved this teaching, but Shaykh Ahmad was the first who had the courage to publicly declare against it.
Another Muhammadan doctrine was that of the resurrection of the body. Shaykh Ahmad taught his students that the physical body cannot go to heaven, that it will not rise but will disintegrate; while the spirit will be taken up and will dwell in the presence of God. He explained that it was the spirit of Muhammad, not his body, which ascended.
Again, the Shaykh taught that God always sends teachers to His people, to lead them to His Kingdom, and that this divine bounty had not ceased.
The Muhammadans believed that there was one—who had been hidden for a thousand years—who would appear suddenly, a great teacher. Shaykh Ahmad said that the Promised One would not come that way; he would be manifest shortly but would be born in the natural way. This teaching of the Shaykh was of utmost importance to the Muslims, because for a thousand years they had been looking for this person who they believed had been in hiding for that period. And now the Shaykh said he would be born, and would appear very shortly.
Although strictly forbidden by the mullás, these teachings found many adherents, until thousands of people became followers of Shaykh Ahmad. They were popularly known as "Shaykhi," and by many of the mullas were called atheists.
At last the teachings of Shaykh Ahmad were carried to Qazvin, the home of Qurratu'l-'Ayn and her relatives. Her father and her eldest uncle, both of whom were mullás, opposed the Shaykh. But her two younger uncles believed him and secretly became his followers. Qurratu'l-'Ayn's father and uncle had many discussions about the Shaykh, calling him, in private, "Kafir", which means, "Turned away from God and not of the Muhammadan religion." Qurratu'l-'Ayn. then between thirteen and fourteen years of age, listened to these conversations. and said, "The Shaykh is right and my father and uncle are wrong." She secured the books and writings of the Shaykh and read them constantly. Whereupon her father and uncle said to her, "Read our books. Read our writings. We know better than he."
Shaykh Ahmad Ahsai went from Karbala to Khorassan and thence to Tihran where he met Shah Fathe Ali who so honored him that he offered to share with him his throne. But the Shaykh refused, and left for Karbala, on his journey passing through Qazvin.
After the death of Shaykh Ahmad Ahsai, his disciple Siyyid Kazim, carried forward his teachings, constantly telling his disciples and students that soon, within a few years, the Promised One would appear. Through the assistance of her younger uncle, who believed in Shaykh Ahmad and Siyyid Kazim, Qurratu'l-'Ayn and able to correspond with Siyyid Kazim and secure his writings. She
watched eagerly for the Promised One, and often told her younger uncle that unless the new order appeared and the Muhammadan religion was changed the condition of women in the East would become much worse. She would say, "Will a day come when new laws and revelations will be revealed, and shall I be one of the first to follow those teachings and give my life for my sisters?"
Her longing for the coming of the great Teacher and the new era became so strong that at last she besought her uncle, her father and her husband for permission to make a pilgrimage to Karbala. She knew that there she would be able to meet Siyyid Kazim. Through the efforts of her younger uncle this permission was at last granted and she set out upon her wonderful journey, accompanied by this uncle. What were her sorrow and disappointment to hear, three days before her arrival in Karbala, the news of the death of Siyyid Kazim! However, she soon remembered that the Siyyid had left glad tidings of the One to come, and who would come quickly, and her heart was again filled with happiness. She journeyed on to Karbala and there visited the family of the Siyyid, who gave her access to many of the Siyyid's unpublished writings, some of which were not even finished. As she read she exclaimed, "Behold, how much the Shaykh and the Siyyid have left us. They have left us a sea of writings."
There was no one to take the place of Siyyid Kazim and teach his students. So Qurratu'l-'Ayn came forward and announced that she would take this place, would teach his followers just what the Siyyid had taught and impart to them his knowledge.
This caused much discussion among the Siyyid's followers. Then thirty-two of the students said, "We will go and hear her once or twice. If we are satisfied we will advise the others to come, and she will teach them."
It was extremely dangerous and difficult for Qurratu'l-'Ayn to teach men and for them to come to hear her for in those days—and even at the present time in many places—women were kept veiled and in utmost seclusion. But Qurratu'l-'Ayn overcame all difficulties, had a curtain arranged in the room, and behind this sat and taught those thirty-two students who came to hear her. They soon recognized her as the one who could best teach them and saw that she was greater than all the divines in Karbala. For more than a year she taught these students, and all the time she wept and prayed that when the Promised One came she might recognize him. And she urged the people to watch for him and obey Him who was shortly to come into the world.
When Mullá Husayn-i-Bushrú'i visited the Báb and became convinced that he was the Promised One, he told the news to Mullá 'Ali Bastami, who likewise became a follower of the Báb, the second disciple. Mullá 'Ali Bastami then went to Karbala, and there announced the great tidings that the New Light had arisen. When Qurratu'l-'Ayn heard this news she summoned him to her presence and asked, "What proofs have you, and where is he?" Mullá 'Ali gave her some of the writings and prayers of the Báb. She took them, and straightway became a believer. The following day when her pupils came for their lesson she announced the glad tidings that the long-expected time was at hand, saying, "All the promises given by the Shaykh and the Siyyid have come to pass. The Promised One is on earth today!"
AND A LITTLE CHILD SHALL LEAD THEM
An Incident from the Early Life of the Báb
WE now wish to know if Qurratu'l-'Ayn had seen or met or had had any direct communication with the Báb previous to his public appearance and, if not, how she became acquainted with him.
She had heard that there was a young man in Shiráz, twenty-five years of age,
THE CHILDHOOD OF THE BÁB
who from childhood had lived a perfect life and shown wonderful signs of wisdom and inspiration. But she had never seen him or had access to his writings, and she did not know that the one of whom Shaykh Ahmad and Siyyid Kazim spoke was this same youth. All that she knew concerning the Báb had been told her by Háji Siyyid Javad, one of the greatest mullás (divines) in Karbala.
When Háji Siyyid Javad went to Shiraz the Báb, at that time called Siyyid 'Ali Muhammad, was between seven and eight years of age. Háji Siyyid Javad states:
One night I was invited to the house of the uncle of this little boy, and I perceived some beautiful traits in the little child's character which aroused my interest. This uncle, Háji Siyyid 'Ali, had charge of the little child, as his father had died. I spent the night in the house of Háji Siyyid 'Ali and, in the early morning I heard a tiny, sweet little voice in the next room, which I found to be a prayer room. It was a little child's voice in prayer—such prayers, such a voice, such devotion that I became absolutely enraptured and I, who was a great divine and was known to be very learned became quite humble upon hearing those beautiful words, so that I wanted to open the door and go out and see who that little child was. I waited patiently until dawn, when Háji Siyyid 'Ali came and met me. And then that little child came, and I saw that he was the little child between seven and eight years of age—and he it was who had been chanting in the prayer room. As soon as I gazed upon the child I saw such illumination, and on his face an expression so beautiful, that I felt I could not find throughout the whole human race one like him. Before I could ask Háji Siyyid 'Ali who he was, Háji Siyyid 'Ali said, "This is my sister's child."
When we were having breakfast I asked a few simple questions of the little
*Mulla: A Muhammadan priest. Haji: One who has made the pilgrimage to Mecca. Siyyid: A direct descendant of Muhammad.
boy, and he answered me in a deep and grave way, such as one would expect from a very learned person. The child then said, "I am going to school," and left.
I asked where that child went to school and the uncle answered, "He goes to Shaykh Abed to school."
I was so much drawn to the child that I could not stay where I was but got up and followed him to the house of Shaykh Abed.
Shaykh Abed, who was a teacher for the young, was surprised to see me, so great a scholar, so well-known and so famous that the Governor came out and welcomed me into the town, coming to his house unheralded. I at once understood the wonderment in the face of the Shaykh and said to him:
"I have not come to see you. I followed this little child," pointing to him. Then I asked the Shaykh:
"What do you think of this boy?"
As soon as I said this the Shaykh showed great emotion, saying:
"What are you asking me? This child seems to me to be ready to proclaim, to give out a message to the world. What can I say about this child!"
He said, further: "You see that this child comes to my school as a pupil, but in reality he is my teacher and I am his pupil, During classtime he says so many wonderful things and goes into so many deep and important questions that I have never heard anything like it in all my life. When the children go out to play one sees him sitting there, reading most important writings. If the children come and insist that he go and play with them he goes and engages them in a way which they do not understand; then he slips away and returns to his work."
The admiration of this Shaykh for the child so increased my own admiration and wonder that I returned to the house of Háji Siyyid 'Ali and told him what Shaykh Abed had said to me. The uncle answered: "I hear so much about this boy. Yet, if I told anything people would
only say, 'he likes to speak well of his nephew.'
Háji Siyyid Javad urged the uncle to tell him more about the little boy. So at last the uncle consented and told him of a wonderful dream which the child had had, when five years old. He dreamed that a pair of scales hung down from heaven. In one side of the scales was one of the prophets; in the other side, which was empty, this little child was placed by an invisible hand. Then this side weighed down the other, and the prophet seemed to be going up and the little boy coming down.
"Then, again," the uncle said, "we went one day to a public bath. The child slept when there. Suddenly he awoke and said, 'I dreamed that the roof of the bath next door fell down and killed seven ladies.' We were surprised, but when we came out of the bath we discovered that this had actually happened."
If we were to recount in detail the proofs of the truth of the Báb it would take a long time. Suffice it to say that after the Báb proclaimed his mission this uncle and this teacher believed in him, and the uncle was, finally, martyred in his footsteps.
This, indeed, is proof! All these wonderful incidents about the Báb were related to Qurratu'l-'Ayn by Haji Siyyid Javad, and thus she came to know him.
When eighteen years old the Báb made a pilgrimage to Karbala, where he met Háji Siyyid Kazim of Rasht who also recognized signs of the greatness and illumination in this youth. These things and what she had read in the books of old made Qurratu'l-'Ayn confident that the light was to come from Shiráz. Therefore when she heard that the youth, Siyyid 'Ali Muhammad, in Shiráz, had proclaimed his mission she instantly believed in him, and when she read some of his writings these confirmed still more deeply her belief.
When she heard this news and became a follower of the Báb her whole attitude, condition and point of view were completely changed. She now spoke with such power and insight that those who had seen and heard her before were astonished, and exclaimed, "This is not the woman we knew before!" She was so aflame that at any gathering of men or women where she spoke she won the entire attention and the very heart and soul of the audience.†
SOME of the new teachings of Bahá'u'lláh, specialized for the needs of this radiant century, are the independent investigation of truth, the oneness of mankind, universal peace, a universal court of arbitral justice, equality of men and women, universal education, the unity of science and religion, the underlying oneness of all existing faiths, that work done in the spirit of service is worship, etc.* 'Abdu'l-Bahá outlines some of these teachings in the brilliant Tablet quoted on the inside cover of this
*These new teachings are enumerated in 'Abdu'l-Bahá's addresses in Divine Philosophy, p. 51 (1st edition); in the Star of the West, vol. 8, p. 31.
magazine, when he likens these principles to the rays of the sun. "The spreading of these rays," he says, "will deliver the world of humanity from the darkness of ignorance and strangeness and lead it to the center of all these rays." That center is the Sun of Reality from which they have all proceeded. That Sun of Truth has been reflected in dazzling, penetrating power in the mirror of the heart and mind of the great Manifestation of our age, Bahá'u'lláh. The divine Manifestation in every age is the center of
†For the fuller life of Qurratu'l-'Ayn see Star of the West for August and for the manifestation of the Báb, Star of the West for October, 1923.
[Page 273]
WHAT IS NEW IN THE BAHA'I TEACHINGS
the power which can put the ideals of the age into practice. He transmits the Holy Spirit which creates men anew so that they can live and spread God's teachings. Whenever he appears on earth he is always the gloriously new element in the solution of the world's problems. And strangely enough, the thinkers of the age often do not reckon with this method by which God solves their problems. "The greatest divine bounty," says 'Abdu'l-Bahá, "is the appearance of the Manifestation of God. How can we ever limit and circumscribe this bestowal! In reality it is the greatest of spiritual gifts." "Although the stars are scintillating, yet the sun is superior to them in luminosity. Likewise, these holy, divine Manifestations are and must always be distinguished above all other beings in every attribute of glory and perfection that it may be proven that the Manifestation is the true teacher, that he is the real trainer, that he is the sun of truth. . . . For, it is not possible for us to train any one human individual and, after training him, to believe that he is the holy, divine Manifestation! The holy, divine Manifestation must be endowed with divine knowledge, and not one instructed in school-learning. He must be the educator and not the educated."†
"A young boy educated in Oxford will not become the universal educator of mankind. One who is in need of the knowledge of the professors of a university will not become the Manifestation of God. Christ was not taught by any man, yet he was a universal educator. Bahá'u'lláh did not study, but his knowledge was immeasurable. He became the instructor of the world of humanity. Even his enemies testify to this fact."‡
"In a word, the holy Manifestation of God must be in every great aspect distinguished above all else in order that he may be able to train the body politic, in order that he may have power to
†From an address given by 'Abdu'l-Bahá to the Theosophists in New York, Dec. 4, 1912.
‡From diary letter of Mi'rzá Ahmad Sohrab, Oct. 11, 1913.
eradicate darkness, to cause the advancement of the world of humanity from one plane to a higher one, may be able through the penetrative power of his word to promote and spread broadcast universal peace among men, bring about unity of men and religions through divine power, harmonize all sects and religions and convert all nations and races into one nativity and one fatherland."§
"The virtues and perfections of the world of humanity are infinite, but degrees exist. The outward form may change, but the inherent qualities persist. The lower degree cannot attain to the higher degree. For example, however much the mineral may advance its progress is limited to the mineral world. It is possible for the black carbon to become the brilliant diamond, but it cannot attain to the vegetable kingdom not obtain the virtue of growth. Likewise, however much the tree may advance it can never reach to the degree of the animal nor is it able to acquire the power of hearing and sight. Its phases of progress are circumscribed, within the circle of the vegetable kingdom. Where formerly it was fruitless, it has now become fruitful. Or, where formerly it produced small and bitter fruit it now yields large and perfect fruit.
"Consequently, however much the creatures may make progress they will not be able to attain to the station of the Holy Manifestations. Although Peter and Paul made infinite progress, yet they did not reach to the station of His Holiness Christ. He was the essence of essences, and they belonged to the world of change and mutation."¶
"Yea, all are from God—but one man is so exalted that others bow down before him and he is adored by them, like Christ, and Moses who called people to the oneness of divinity and who became the cause of the education of a §From an address given by 'Abdu'l-Bahá to the Theosophists in New York, Dec. 4, 1912.
¶From Tablet to Mrs. E. G. Cooper, 1916.
nation—while another is so degraded that he adores clay, and worships insects and serpents. Are these two one and the same? No, certainly not! Nay, divine Manifestations are a separate creation.
"All are equal in birth, but look how much they differ in intelligence. One is the wisest of the wisest and a founder of the laws of happiness and prosperity; while the other is the most ignorant of the ignorant, and a destroyer of the edifice of peace and honor.
"This shows that Prophets have a station of their own. Many crossed the desert sands of Sinai but it was Moses who heard the voice of God, because divine Manifestations have a spiritual power peculiar to themselves. Mighty nations swayed the world at the time of the appearance of divine Manifestations, but they were all degraded and obliterated. But behold! what a banner did Christ, a single person, having no helper or assistant, unfurl!
"All are from God, but all have different stations. Both man and animals are from God—but what a difference is there between them!"ǁ
Question: "Did Jesus first realize his mission when the Spirit descended upon him in the form of a dove?"
'Abdu'l-Bahá: "The Holy Spirit was always with Christ."
Question: "Did he know of it?"
'Abdu'l-Bahá: "It was hidden from others, but manifest to him. The story about the dove is simply a metaphor. No dove came down. Amongst the people, the Baptist felt that the Holy Spirit was in Christ. The Holy Spirit was always with Christ. He knew about his mission from early childhood."
Question: "Did the Báb, Bahá'u'lláh and 'Abdu'l-Bahá also know of their mission from early childhood?"
'Abdu'l-Bahá: "Yes."
Question: "In a book I read that at the age of twenty-four the Báb realized his mission."
ǁ'Abdu'l-Bahá: From diary of Mi'rzá Mahmoud, Oct. 30, 1912.
'Abdu'l-Bahá: "From childhood it was apparent to him, like the sun. The people felt his greatness although they did not know about his future."**
* * *
Thus, whenever "the ever widening circle of man's knowledge meets the spiritual world the Manifestation of God is sent to mirror forth His splendor." The enumeration of the universal principles gives only a few of the rays of the world-illuminating sun.†† No one can know all the revelation until he has fully known and reflected in his life and deeds the center and source of it all, God's new Manifestation.
"The source of all learning is the knowledge of God, exalted is His Glory! and this cannot be attained save through the knowledge of His Divine Manifestations."
SIGNS OF THE TIMES
THE Daily Herald, the London Labor organ, declares that the first act of a Labor Government should be to appoint a Minister for Peace. His motto should be Si vis pacem, para pacem, and his duty should be to prepare for peace more assiduously and more intelligently than war ministers have prepared for war. Among the methods suggested would be to provide, in cooperation with the educational authorities, suitable international histories for school youths, to spread throughout the masses a real and sympathetic understanding of other peoples, and to organize pilgrimages of peace to visit other lands. He would use the press, the platform and the international news service to encourage international cooperation and to preach the folly of war. He would see that foreign visitors were suitably received, and would dispatch missions to every country to cultivate the friendship of foreign peoples.—From the Living Age.
* *From notes sent to America by Mr. Fugeta.
††See 'Abdu'l-Bahá's Tablet on the first inside cover of this issue.
The spirit of justice and friendliness seems to have prevailed once more. This time in the case of Albania. The League of Nations has accepted her as a member and protected her from dismemberment by the surrounding hostile and greedy nations. Albania is still a free nation.—From Our World.
Our World points out a weakness of the League of Nations, which has been brought out in dealing with the Italian-Greek dilemma and difficulties that grew out of it. It is composed of "regular fellows," who are not inclined to sacrifice political careers to an ideal. No magic formula has been discovered for turning the delegates into supermen.
We think that nothing but the Holy Spirit can supply this magic formula. 'Abdu'l-Bahá said, "Yea, the Breezes of the Holy Spirit will inspire the whole world. O, peoples and nations! arise and work and be happy! And gather together under the tent of the unity of mankind!"
One hundred and twenty-five Frenchmen traveled with Marc Sangnier into Germany to meet scores of distinguished Germans at the Freiburg conference—the Third International Democratic Congress. The discussion of the Franco-German relations was frank and yet—a spirit of friendliness was maintained throughout. The fact that the French and German delegates did not arrive at an understanding is disappointing, but the conference marks a long step in advance of the idea of revenge and hostility which has gripped the man in the street in both countries.—From The World Tomorrow.
'Abdu'l-Bahá said one time at a meeting in which many races were represented: "Let this gathering be a foreshadowing of what will, in very truth, take place in the world, when every child of God realizes that they are all the leaves of one tree, flowers in one garden, drops in one ocean, and sons and daughters of one Father, whose name is Love."
Stronger and stronger, in millions of hearts, is rising a realization of the need of a World Court, to save the war-bewildered nations. More than a hundred thousand Christian churches in the United States have just observed a World Court Week, in an endeavor to promote the acceptance of the plan of the late President Harding. Women's Clubs of America are seeking to interest the women of the world in a concerted campaign for a real and lasting peace.
'Abdu'l-Bahá has proclaimed, for many years, that the women of the world may become its greatest peaeemakers.
The world court to succeed must be built on the sublime foundation of the oneness of mankind. It must include every nation. Its laws must be God's universal justice. Today everything universal is divine and is reinforced by all the powers of the divine universe.
There is no wonder when a soul advances to God, but (there is) when he remains firm in the Straight Path, increases, constantly, the fire of the love of God, bears trials and difficulties, and withstands every great storm. For on a calm day every man unfurls the sails of the ship, and sails upon the sea without any fear of drowning, though he be of the most weak. But the sailor is he who sets out and sails on the ocean even when it is stormy, the winds howling and the waves raging. Thus, there is no wonder in confessing the appearance of the Kingdom of God, but true wonder consists in good deeds, obedience to the commands and teachings of the True Lord and firrnness in this path even when the storm is at its height.—'Abdu'l-Bahá.
A cablegram from Shoghi Effendi was received on November 15th by Mr. Alfred E. Lunt in Boston. It reads: "Love and greetings from the Holy Land. Shoghi."
London, England.
October 19, 1923.
ACCORDING to the letters received from some friends in Switzerland, the beloved Guardian of the Cause, Shoghi Effendi, is in perfect health, and we expect that at the end of this month or early in November he will be back in the Holy Land to resume the care of our Cause and to lead us to success and the victorious unity of all mankind under the flag of Faith and Love.
Ruhi Effendi Afnan and Ruh-Anguiz Khanum have arrived in London. Ruhi Effendi has already joined the University to complete his education. Their arrival here was a great joy to all the Bahá'í friends and we are unboundedly happy and proud to have them as the honorable members of our community.
Our dear friend, Dr. Lotfullah, left us for Tihran, Persia, via Haifa and Baghdad. Dr. Lotfullah was one of the nearest Bahá'ís to our Great Master, and he came here after the passing of 'Abdu'l-Bahá. Dr. Lotfullah is one of our most faithful friends and a real Bahá'í. He was loved by everybody here and his departure is a great loss to our community and our Spiritual Assembly.
Dr. Esslemont has written a very fine book on the Bahá'í Cause, called, Bahá'u'lláh and the New Era. It is considered to be the best, most complete account of the Cause in English. The whole of the manuscript was sent to the Master and was translated into Persian for him. 'Abdu'l-Bahá took the greatest interest in this book and made many suggestions for its improvement. He personally revised the first three chapters before his ascension. Shoghi Effendi, the beloved Guardian, also read it and gave it his warm approval. Many of the friends here, as well as Jináb-i-Avárih, gave him help in preparing it. It is now printed and published, and we hope it will prove most valuable in spreading a knowledge of the Cause.
Miss Herrick has also written and published a book on the Bahá'í Cause, containing many valuable talks by 'Abdu'l-Bahá and most interesting information. The title of the book is Unity Triumphant.
The Spiritual Assembly of London has also, with the gracious permission of Shoghi Effendi, printed a new edition of the Hidden Words, translated by himself, for the use of the friends here. It also contains many Bahá'í prayers, at the end of the book. It has been printed for us by the friends in Stuttgart as a means of helping the friends there through the payment for this work.
We have a library for the use of the friends, containing more than one hundred volumes of Bahá'í books, and also the monthly numbers of the STAR OF THE WEST as they appear. Mrs. George is the librarian. The friends are able to borrow these books for study in their own homes.
Our dear friend, Mrs. Thornburgh Cropper, has been away from London for several months. We are most glad to hear that she is returning shortly and will be settled in London. She is one of the most influential Bahá'í friends and was the first one to join the Cause in this country. Her presence in the meetings always inspires everybody.
Lady Blomfield is now in Switzerland, where she has established a Bahá'í center and meetings in Geneva. She speaks at various societies and meetings in favor of our beloved Cause. Lady Blomfield, as is well known, accompanied Shoghi Effendi to Haifa after the passing of the Master, and lived there for several months. She has prepared a book giving a most interesting account of some of the early events of the Cause, as related to her by the Greatest Holy Leaf and the ladies of the household. It is hoped that it will be printed before long. The news of her successful work in Switzerland fills our hearts with joy
and we are sure that everybody will be glad to hear of it.
The circular letters are coming from Palestine, Persia, Turkistan, Caucasus, India, America, Africa and Syria and bring us great joy. We read them in our meetings and thank every Bahá'í community for sending us these reports of the fulfillment of their duty.
The circular letter of Tashkent brings us great joy. The work of the Bahá'í friends there surprises everybody here, because such a small community as theirs has attained such great success, has opened schools and a library, and has proved to be one of the most active centers.
The Bahá'í friends of England greet all the Bahá'í friends in the world, and wish them every success in their work for the help of mankind and for Eternal Love.
London Bahá'í Spiritual Assembly.
(Signed) Ethel J. Rosenberg, Secretary.
JINAB-I-FADIL, with his family, arrived in Chicago on the afternoon of November eleventh, in time for the beautiful Feast given at the Temple in commemoration of the birthday of Bahá'u'lláh. Jináb-i-Fádil has been in Montreal and Toronto, Canada, for the past month, where he addressed college students, clubs and eager groups of the seekers of the Light, He spoke at the Feast in the Temple of that great day, November 12, 1817, when the World-Teacher appeared on earth. A wonderful spiritual atmosphere filled the Temple. It made us all realize how in the future this universal House of Worship will attract the multitudes to its doors.
Jináb-i-Fádil will spend a month or more in Chicago, speaking many times to schools, clubs, forums and churches.
Sunday afternoon, November 18th, he spoke at the Bahá'í Temple, to a splendid audience, on Palestine, the geographical and spiritual center of the world, Dr. Zia M. Bagdadi interpreted.
NEW BOOKS
Shoghi Effendi's Translation of the Hidden Words—Lessons in Religion
ONE of the greatest events in the O recent history of the Bahá'í Cause is the appearance of Shoghi Effendi's English translation of the Hidden Words, which will now become, more and more, one of the most beloved books in the world, because it gives in brief, luminous, penetrating sentences the essence of the spiritual life. Dr. Esslernont tells in his splendid book, Bahá'u'lláh and the New Era of how, as Bahá'u'lláh went walking along the Tigris River these Hidden Words flashed into his mind. Then he would return home, a great light and joy shining in his countenance, and would commit these priceless sentences into writing. Scholars tell us of the matchless, divine melody and beauty of the Hidden Words in the original Persian. 'Abdu'l-Bahá often spoke of the need of having them adequately translated.
And now the beloved Guardian of the Cause through the inspiration of the Holy Spirit has rendered them into the most beautiful English, producing one of the great translations of the world. As we commit them to memory their beauty pervades our mind and spirit like a divine elixir, with a heart-transforming radiance, and through our spirit flows that living water "that murmureth with the melody of Thy glory and Thy remembrance."
Therefore, it is the greatest glad tidings to hear that the English friends have published these Hidden Words.
LESSONS IN RELIGION, a textbook for the spiritual education of Bahá'í children, has just been published by the Tudor Press in Boston. The author is Muhammad 'Ali Alkany, one of the renowned teachers of 'Ishqábád. It is translated into English by Miss Edith Roohie Sanderson of Paris, with an introduction by Mr. Horace Holley. The
English translation was submitted to 'Abdu'l-Bahá shortly before his ascension, and he said: "Print this book. It will be very useful."
When we read its luminous pages we realize the meaning of the Master's words. The fifty-one lessons are presented with a directness, a simplicity, a moral and spiritual intensity, a conviction which ring like a clear bell. The spiritual education of children is the hope of the world. The chief aim of this little book is to teach the children so to live that they will illumine and unite the nations. "For God's army has ever been good, pure deeds," "as belief without deeds is not acceptable." The book opens with the question: What is the purpose of our creation? Answer: To know and to reflect the spirit of God. To know God is to acknowledge His Manifestations and to obey the laws which they reveal from the heaven of the Divine Will. "The Holy Utterances are conducive to eternal life and the cause of illumination for humanity." "We know a religious person as one who obeys the commands and laws of God."
The lessons present one by one the divine teachings of the Manifestation of today. All the friends will wish to read this book and to have the children they know and love master its contents. The proceeds from the sale of the little volume will go to the building of the school for girls on Mount Carmel, which is so beautifully described by the wife of 'Abdu'l-Bahá in her article in this issue, called "Apostles of the Master."
Lessons in Religion—Bahá'í Publishing Society, 508 South Dearburn Street, Chicago. $1.00, postage additional.
PHONOGRAPH records are now being made of "The Benediction," composed by Mrs. Louise R. Waite. One side of the record will hold a piano rendition, by Mrs. Waite, of "The Benediction," with violin obbligato. For the other side, Madame Linné sings the words. Mrs. Waite's playing is so arranged that the friends can use her record to accompany them in singing.
'Abdu'l-Bahá wrote concerning "The Benediction":
"To the Spiritual Assembly of Bahá'ís of Chicago,
"The song and anthem that Louise R. Waite raised in the Assembly of the Unity of Bahá'ís reached to the ears of the people of the Kingdom. It bestowed joy and fragrance upon the spiritual ones.
"I ask God that this song may be sung eternally and this melody and anthem become everlasting.
"Upon you be Bahá'u'l-Abhá.
"(Signed) 'Abdu'l-Bahá Abbás."
These records may be had from Mrs. Waite, 1534 Stanley Avenue, Hollywood, California; $1.00, postage additional. For Assemblies to order in lots would reduce the cost of postage. Half of the proceeds from the sale of these records will be given to the fund for the rapid building of the great Temple at Wilmette.
PREPARATION FOR SPIRITUAL TEACHING
The other day, in Chicago, Jináb-i-Fádil outlined the characteristics of the spiritual teacher: (1) A real and firm faith; (2) a thorough knowledge of the Bahá'í teachings; (3) the giving of the Message with wisdom; (4) supplication and prayer so that the mind and the heart may be purified and the Message may have effect in the hearts of the people; (5) severance from aught else save God. Then he spoke of the methods of studying the Bahá'í teachings employed in Persia; how children, from seven years of age, are trained to deliver the divine Message with knowledge and wisdom. In the classes for the younger and older students, the teacher of the teachers will assign a topic for each session of the class. Different members will then look up references from various Bahá'í books and write a paper on the topic assigned, presenting it in their own language. These papers will be read at the next meeting of the class, and a composite article of the topic under discussion will be prepared from the various articles.
Suggested References for Four Meetings to Study the Great Teachings Concerning The Manifestations:
1. God's Essence Is Incomprehensible. The Manifestations Reveal Him.
Some Answered Questions, pp. 167-172; Ighan, pp. 68-73; Bahá'í Proofs, 1st and 2nd Introductions on the Divine Unity and Its Manifestations; Exodus, 33:18-23; Timothy, 6:16; Exodus, Chapters 2 and 3; St. Luke, 1:70; St. John, 10:1-18; 10:24-30; 5:18-37; 1:18; 14:6-11; 8:42; 5:25-26; 12:44-50; 8:53-58; Tablets of 'Abdu'l-Bahá, p. 204; Star of the West, Vol. 2, No. 6-7, p. 12; Vol. 3, No. 10. p. 31; 'Abdu'l-Bahá in London, pp. 8-11; Lessons in Religion, pp. 9-20.
2. The Unique Inspiration, Knowledge and Perfection of the Divine Manifestations.
Some Answered Questions, Chapters, 38, 39, 40, 44, 45; Ighan, pp. 125-129; Bahá'u'lláh and the New Era, Chapters 1, 2, 3, 4, 15; Bahá'í Scriptures, pp. 236-248; 283-285; 255-258.
3. The World-Transforming Influence of the Divine Manifestations.
Some Answered Questions, Chapter 42, pp. 8-42; Mysterious Forces of Civilization; 'Abdu'l-Bahá's Addresses, passim; Compilation on Peace, pp. 114-123; 138-147.
4. Spiritual Rebirth: How the Manifestation is a "Channel of Divine Bestowal Amongst Mankind."
Seven Valleys; Lessons in Religion, pp. 21-44; Bahá'u'lláh and the New Era, Chapters 5 and 6; Some Answered Questions, pp. 8-13; Ighan, pp. 112; 137-142; 146-149; Bahá'í Scriptures, pp. 367-371; 434-442; 494-504; 'Abdu'l-Bahá's Tablets, passim; Star of the West, Vol. 7, 69-76, 189-191; Vol. 8, pp. 55-68; 83-104.
Where can we find a more perfect Christmas gift than a subscription to the STAR OF THE WEST! It will bring to our friends every month the new message of peace on earth, good will to all nations and religions. It will rejoice their hearts with the best glad tidings known on earth today.
We will gladly send a special Christmas card to your friend announcing the gift of a subscription.
The STAR OF THE WEST is presenting articles of universal appeal, on the signs of the times and their spiritual interpretation, studies in comparative religions, great chapters in Bahá'í history, words on pure and sanctified living and its glorious results.
Another beautiful Christmas gift is a set of the priceless bound volumes of the STAR OF THE WEST. To order a subscription, a bound volume, or set of bound volumes is also a Christmas gift to the Kingdom of God for it helps this Star of the Kingdom to spread its light more widely and more brilliantly.
Volume 8, or volumes 7 and 8, bound into one book, with the title, "The Divine Art of Living," makes a beautiful Christmas gift, and an excellent introduction to the teachings, from the spiritual point of view. (See the announcement on the back cover.) Volume 13 is offered, during the Christmas season, at the special rate of $3.00, bound in half-leather.
Special 5-months' subscriptions to new subscribers, $1.00; a yearly subscription, and a bound volume to come at the end of the year, $5.75.
صفحه 1 - 9 اندر چهل و هفت آن شهنشاه قدیر . آمد ز عراق آنشهر کبیر . با اهل حریم و عترت و اصحابش . سیّار چهار ماه چون شمس و منیر . اندرچهل و هشت آن صفابخش زمین . در شهر کعبه چهار مه گشت مکین . در شهر رجب وارد ارض سر شد . گردید ادرنه رشک فردوس برین . پنجاه چو گشت عمر آن میر حجاب . فرمود ز وجه خویشتن خرق حجاب . افتاد شرر بجان جبت و طاغوت . خورشید بها عیان شد از خفت سحاب . پنجاه و سه چون گشت مبارک سالش . بر جانب ارض قدس شد اقبالش در غرفه و بیت 1285 از ربیع الثانی . بیرون ز ادرنه شد شه اجلالش . در یوم ده و دو از جمادی الاوّل . شد وارد عکای بلا شاه ملل . حتم است که از ورای این سجن شدید . اقبال کند بدرگهش کلّ دول . از سال فروغ حال شعبان است . پنجاه و چهار عمر آن سلطان است . یک سال و چهار مه کنون گشت تمام . کاین حصن شدید منزل جانان است . اعمال عدید عمر جانان جان است . از هجر جمیع دوستان بیجان است . جانان که بعرش جان مکین است امسال . آمادۀ جانبخشی مهجوران است . سلطان بقا همره هفتاد نفر . در اخرب مجموع مدن کرد مقر. خود ناصر امر خود شو ای شاه بقا . از بهر تو جز تو ناصری نیست دگر . احباب تو در مجلس ناروان تاکی . یاران تو هر طرف پریشان تا کی . جان بخشا بخیل مهجورانت . از هجر تو این دور پیمان تا کی . مفتوح نما باب لقائی امسال . بر اهل بقا ده ارتقائی امسال . امسال که گردید قرین جان و فروغ . از غیب برافراز لوائی امسال . در کار خود ای نبیل تدبیری تو . چل ساله شدی نمای تغییری تو صفحه 2 - 9
امسال زحق ساغرمعنی در خواه . در عالم لفظ تابکی گیری تو . عمر تو چهل گشت و بجز چل نشدی . داخل به مدینه دل نشدی . گویند که اربعین بود سال کمال . شد عمر تو اربعین و کامل نشدی
اعلان
در مرقومئیکه از ولادواستوک رسیده مندرج بود کتاب آیات تورخ که حضرت ابی الفضائل گلپایگانی در ایّام اقامت همدان و کاشان از قرآن و احادیث انجیل و تورات و سایر کتب پیغمبران بنی اسرائیل استخراج کرده در زبان فارسی معمولی که همه کس بهره میتواند بردارد نوشته اند و کتابی است مفید و مختصر با حروف سربی خوب چاپ کرده اند و حاضر نموده اند هرکس طالب شود توسط قرائتخانه محمودیه در عشق آباد میتواند بخرد قیمت آن یک طل شنگای میباشد و همچنین کتاب بهائیت و سوسیالیزم رساله ایست مفید و مختصر در بیان فرق و شرح مقاصد بهائیت و سوسیالیزم و مقایسۀ آنها با یکدیگر و نتیجه هر دوی آنها و خدمت آنها بعالم بشری مخصوصا برای ترجمۀ بزبان های خارجه خیلی مفید است در عشق آباد چاپ شده و موجود است هر کسی از قرائتخانه محمودیّه بهائیان در عشق آباد میتواند بخرد و نیز کتاب انگلیسی جامعی در تاریخ و تعالیم مقدّسۀ امر و دلائل و بشارات و غیرها بنام «بهاء الله و عصر جدید » تألیف « دکتر اسلمنت » در انگلستان طبع شده و نیز کتاب انگلیسی دیگر جامع مقاصد امر و تعالیم امر که مشتمل بر منقولات از الواح و بیانات مبارکه است در امریکا بتازگی بطبع رسیده هرکس طالب باشد بمجلات مذکوره رجوع نماید مرقومات و نشریات ماهیانه واصله از اغلب بلاد موجب سرور خاطر دوستان میگردد مخصوصا مرقومات ارض مقدّس که حاوی بشارات روحبخش صحّت و عافیت هیکل انور مبارک حضرت ولی امرالله بوده و نیز اخبار سائر بلدان از بیروت و طهران و کرمان و قزوین و رشت و غیره
صفحه 1 - 8
زمین در طرف مقابل این شهر کره عظیمه ارض مابین آنان و جسم مقدس مسیح حائل خواهد بود در صورتیکه در عرض شب بواسطه آنکه کره زمین مابین ما و جرم آفتاب حائل است لذا آن جرم بآنعظمت که ملیون ها بار از جسد جسمانی مقدس مسیح بزرگتر است از نظر پنهان و انوارش نهان است پس چگونه میشود که با وجود صولت ارض جسم مقدس مسیح بر همه سکنه سطح زمین مشهود گردد و در حقیقت این تصوّر در مغز شخص دانشمند وارد میشود هرچند جمعی تصوّر نا کرده بر زبان میرانند معلم در جواب گفت جانان پدر کتاب مقدس کلمات الله است بهر شکلی هست باید قبول کرد ولی معلوم است که اینجور فهم مسائل را راحت نمیکند ولو برای پاره ملاحظات لب فرو مبند و ختم سخن نماید ولی عقل و ادراکش این تصوّر را از خود دور کرده و در پیرامون آن ابدا حرکت نخواهد کرد و آنرا هم حرف و فکر باطل میشناسد حال نه تنها تقلع در عقیده برای مغز های روشن بانوار علوم و دانائی امری است غیر ممکن و آن فشار دینی علاج مرض را نمیکند بلکه آنان را بکلی از عقاید دینی منسلخ و منخلع مینماید وتمامت این مشاکل از سوء تفاهم سطوح ادیان حاطل شده و چون اهل ظاهر حقایق بدیعۀ الهیّه را با عینک های غبار گرفته و رنگین اوهام خود نگریستند و آن ماء معین الهی و چشمه حیات را درد آلود نمودند و نه تنها از صفا و پاکیش کاستند بلکه همین سبب تفرقه مابین ادیان و مذاهب متفرقه آن گشت و چون بتاریخ نظر کنیم می بینیم که در هر عصر انقلاب علوم جمعی از نفوس مترقیه در صدد توفیق و تطبیق ادیان با علوم برآمدند چنانچه در قرون اولیای اسلام که فلسفه یونان در بغداد طلوع و نمو نمود جمعی از علمای اسلام بر این موضوع قیامی نمودند ولی چون آن علوم خود مشتمل بر کدر و غبار بوده و مانند این عصر صافی نبود نه آنکه اثری حاصل نشد بلکه زاد فی ودالطنبور نقمة اخری و موجب افزایش یک قسمت از اوهام تازه ئی گردید ولی در این عصر نورانی علاج اساسی این مرض عظیم تفسیر و توضیح الهی است
صفحه 2 - 8
که این مشکلات را حلّ نموده و پرده از کنوز مخفیه مستوره در کتب سماویه مرتفع کرده و جمال بیمثال حقیقت آشکار ساخته و جامعیت ادیان و انطباق آن را بر علوم حقیقیه پدیدار نمود و این نه تنها موجب تجدید حیات عالم و و تابع و ترویج تام آن است بلکه اتفاق مابین مذاهب متنوّعه و اتحاد مابین ادیان مختلفه حاصل آید و اختلافات زائل گردد و وحدت حقیقیه ادیان و ملل که منبطوق و مضمون بشارات همه کتب مقدسه است صورت ظهور و تحقق یابد و یگانه کافل این مقصد بیانات و الواح و کتب مقدسه این امر اعظم است که آنرا باکمل وجه و ابلغ صورت انجاز و اتمام فرموده . « رباعیات نبیل زرندی در تاریخ امر »
دراوّل غربال 1360 و سال فرقان . دوم سحر محرّم اندر تهران . از غیب قدم بشهر امکان بها . آنشه که بود خالق من فی الامکان بعد از دو ده و هفت زعمر پاکش . ستین شد و رحم شد باهل خاکش . اظهار نمود اسم اعلایش را . تا خلق از آنراه کند ادراکش . اندر سی ودو از عمرشد عازم دشت . عالم ز فروغ طلعتش روشن گشت . شد مجتمع از برای کشف سبحات . باطلعت طاء قدس دردشت بدشت . اندر سی و سه شکفته همچون گل شد . عازم بطبرسی آن اله کلّ شد . در عرض ره از ممشیت غیبی خود . بر اهل ستم دچار در آمل شد . اندر سی و پنج آن شهنشاه ولا . فرمود عزیمت بسوی کرب و بلا . اندر سی وشش چه وارد طهران شد . شد حبس چهارمه بصد رنج و عنا . اندر سی وهفت همره اهل حرم . شد وارد بغداد شهنشاه کرم . اندر سی و هشت غیبت از خلق نمود . چون شمس بکهسار برافروخت علم . در سال چهل ز دشت بر زوراء شد .زوراء ز شرف یثرب و هم نطجا شد . عشّاق وی از چهار سو جمع شدند . از سلطنتش لوای حقّ برپا شد .
صفحه 1 - 7
ولی در محسوسات واقعیه ابدا شک و تغییر در ادراک راه ندارد و همیشه دو و دو چهار است و جز آن نخواهد بود حال در این اعصار آلات و ادوات صنعتی و انکشافات و اختراعات محیّرالعقول که هزاران سال در قوّه و ذهن و مخیّله انسانی وجود نداشت تحققّ و طلوع نموده و حقایق و دقایق و بدایعی قدم بعرصۀ ظهور گذاشته که در اعصار ماضیه عقلی بآن راه نداشت و بر فرض تصوّر وجود آنرا محال میدانستند سزاوار است این قرن را قرن علوم و اکتشافات بنامیم فی الحقیقه هرگاه نفوسی که در قرون ماضیه در مغرب خاکدان تیره پنهان شدند سر بلند نمایند و آثار عظیمه این عصر را مشاهده کنند و این تجدد عجیب عالم را ببینند که چگونه دست قدرت اکتشافات بشری دنیای طبیعت را دیگرگون ساخته غرق بهت و حیرت خواهند شد این ابنیه رفیعه کوه پیکر و این شوارع شفاف آئینه منظر و این قطارهای آهن برق سیر که تحقق علی الارض را در نظر مصوّر میسازند و اینهمه تنظیفات و تنظیمات و تأمینات و تسهیلات بلدی و زندگانی ودارالعلوم ها و دارالعجزه ها و مریضخانه ها و این همه چراغهای الکتریک الوان متحرّک نما که زمین تیره را در شب تار مانند آسمان پر از نور است و سیّار سهیل است بالوان جذابی نشان میدهد و اینهمه طیّاره های در هوای دور که مانند افواج طیور در پرواز و غرّش و آوازند و اینهمه سفاین سریع السیر بزرگ که گویا معموره زیبائی در سطخ دریا روان و با انوار چراغهای خود در شبهای تار بر آن نور میباشد و دراین دنیای صنعت و اکتشافات عجیبه و عصر علم و عقل و دانائی شمۀ انوار شعب و فروع علوم متنوعه و فنون فلسفیه که اسرار طبیعی و عقلی عالم خلقت آشکار و روزبروز پدیدارتر میگردد مشاهده میشود که در عالم ادیان نیز جنبشی بزرگ نمایان و عیان میباشد و فیمابین هریک از ادیان عتیقه دسته های منوّرالافکاری طلوع کرده اند
صفحه 2 - 7
که دست از تقالید عتیقه بی دلیل آباء و اجدادی شسته و خیالات پوسیده بی اساس را وداع گفته اند و سعی میکنند که بتوانند روح دیانت را از سموم بدع و رسوم بی حاصل نجات دهند و همکیشان خود را از سلاسل و اغلال اوهام ما انزل اله بها من سلطان خلاص نمایند حتیّ فیمابین هنود و یهود و کاتولیک ها جماعاتی بنام یهود مترقی و کاتولیک عصری و غیره طلوع نموده و برای تنویر افکار خود میکوشند این دسته های متنورالافکار ادیان هر چند در محوطه تقالید و ظلمات محیط خود دچار تهدیدات و تبعیدات و تنفرات گشته و کافر و مرتد خوانده شدند ولی چون بنظر دقیق ملاحظه شود دیده میشود که روز بروز در ازدیاد و نموّاند و لشکر عقل و دانائی مظفر و منصور و جنود اوهام و تقالید مغلوب و منکوب میگردد چرا که روح عصر روح علوم و فنون است تقالید نمیتواند با روح عصر مقاومت نماید یعنی آن تقالیدی که با احتیاجات عصری مخالف و با علوم و فنون زمان مضاد فی الحقیقه از عنصر دیانت خارج بلکه توده ئی از اوهام و بدع شمرده میشود فی المثل معلمی روحانی مسیحی جمعی از جوانان تعلیم یافته را انجیل مقدّس میآموخت و از علامات و کیفیات نزول حضرت مسیح از آسمان سخن میراند و از کتاب میخواند که چون حضرت روح از جهان بالا برین کرۀ زمین نزول فرماید چنین شود که تمامت نفوس بشری در هر قطعه زمین که سکونت دارند آن حضرت را بچشم سر خواهند دید و شناخت جوانی از تلامیذ سر بلند نمود و متعجّبانه از جناب معلمّ پرسید که این بیان موافق با عقیدۀ پوسیده خیلی قدیم که زمین را مسطح مانند صفحه کاغذی تصوّر میکردند شاید ممکن باشد ولی بنا بر عقیده مسّلمه که در شمار بدیهیات و محسوسات است یعنی کرویّت زمین این تصوّر ممتنع و محال میباشد چه هرگاه علی سبیل الفرض آن روح الهی مجسّما از آسمان باین شهر بستن ایالات متحده امریکا نزول اجلال فرماید سکنه آن نیمکره
صفحه 1 - 6
زیرا که قوّه ترقیات عالم بشری دو اسبه در جولان است و انوار علم و عرفان مانند برق در سیر و دوران تربیت علمی و تربیت الهی دو رکن عظیم ترقیات عالم انسانی است و بنیان تمدن حقیقی براین دو پایه قرار گرفته ولی تربیت علمی بدون تربیت معنویه عقول و قلوب را مادّی صرف و محروم از حیات روحانیه و انوار محبت الهیه و نوعدوستی واقعی سازد انواری که بسیار روحانی باشند چنانچه تربیت روحانی بدون تربیت علمی قرار و ثبات و کمالیّت و صفا ندارد چه بجا و زیبا است که هیئت های مؤسّسه برای خدمات الهیّه در هر جا که استقرار دارند یک شعبۀ مهمّه از وظیفه خود را قیام تربیت اطفال بهر دو تربیت مذکوره شناسند و هرگاه انجام خدمات اخری کما ینبغی فراهم نیاید و تنها همین یک رشته از خدمت مذکوره اکمال پذیرد زهی فوز عظیم و نعمتی جسیم خواهد بود در اینموقع این نکته لازم ملاحظه است که در این دور اعظم که شمس حقیقت از مشرق ایران طلوع نمود و صور جیله معانی نامحدود الهی در لباس عبادات جذابّ فارسی یا عربی در مقابل ابصار اهل عالم جلوه کرد این خود معلوم است که چه افتخار ابدی برای زبان شیرین فارسی حاصل است از اینرو است که جم غفیری از نفوس ملل بعیده سعی میکنند که بتوانند فارسی را بخوانند و از این سرچشمۀ معارف معنویه بیاشامن در عین حال چقدر بیمناسبت است اگر اخلاف ایرانیان مهاجر که در ممالک اخری سکونت نموده اند السنه سائره را زبان خود گرفته و لسان شیرین خود راتربیت الهی را تأسیس مینماید لسان شیرین خود را بکلی فراموش نمایند که هرگاه چند شعری در فارسی بنویسند یا چند کلمه ئی تکلمّ کنند از لحن و املا نتوان فارسی را شناخت و این در آتیه برای خود اطفال موجب تحسّر و ندامت بی پایان خواهد شد در این صورت ترتیب تربیت مذکوره در مقالۀ فوق گذشته از آنکه اساس
تربیت الهی را تأسیس مینماید لسان شیرین فارسی را نیز باعلی فصاحت و بلاغت تعلیم میدهد
صفحه 2 - 6
هل یستوی الذیّن یعلمون و الذیّن لایعلمون
شبهه ئی نیست که این قرن قرن علوم و فنون و وسعت افکار و انظار میباشد هر چند نوع بشر بواسطۀ قوّه تجسّس و ترقی خداداده در تمامت قرون حیات خود پیوسته سر در جیب فکر و تعمق فرو برده و از مخزن غیب نامتناهی جواهر افکار ابکار استنباط و استخراج مینمود و عصر بعد از عصر و قرن پس از قرن متدرّجا علوم و فنون طریق استکمال را می پیمود ولی فرق این اعصار مترقیّه اخیره که میتوان قرن ابتداء بلوغ علوم و فنونش خواند از اعصار سالفه این است که بناء علوم حاضره بر اساس محسوسات قرار گرفته محسوساتی که از غایت صفر یا شدّت بعد از منظر مشهود نمیشوند ولی بواسطۀ آلاتی که قوّۀ کشّافه انسانی احداث نموده در منظر دیده هویدا و آشکارند آلاتی که اساس تمدّن این اعصار و سبب امتیازش از اعصار گذشته میباشد آلاتی که انسان در این عصر بوسیلۀ آن باعمالی موفقّ و قدرت نمائی میکند که مافوق حوصله ادراک عقول سالفه است قوۀ بخار قدرت برق آراء را مطیع و رام ساخته و بوسیلۀ آن صحاری و براری واسعه و جبال شامخه و تجار عظیمه حتی در هوای محیط سیر و شناوری مینماید و شرق تا غرب در مسافات بعیده در دقایق قصیره با هم مخابره کرده و حتی با یکدیگر تکلمّ مینمایند و چنان زمان و مکان اانگیزه مطوی و لاساحت واسعۀ دانائی و بینائی قصیر و تنگ آمده که مرغ دل در قفس آرزوی مخابره و مواصله با سائر کرات افتاده ولی مبنای علوم سالفه غالبا بر تخیلات و حدسیات مطابقه یا غیر مطابقۀ با حقیقت بود فی المثل اساس طبیعیّات بر بساطت عناصر اربعه آب و خاک و هوا و نار و اساس فلکیات بر مرکزیت ارض در عالم جسمانیات و قس علیهذا و بدیهی است که نظریات صرفه هر چند در حینی مقطوع باشد در حین دیگر ممکن است کشف خلاف آن شود
صفحه 1 - 5
رسمی مدارس دارای دروس و پروگرام مخصوصی است در تحت نظر این هیئت اداره میشود رابعا ازدیاد شاگردان محافل درس اخلاق است چنانکه فعلا میتوان گفت عموم اطفال بهائی طهران در محافل درس اخلاق بتحصیل آیات و بیانات الهی و به تکمیل آداب و معارف روحانی مشغول و مالوف اند در سال اخیر عده شاگردان درس اخلاق متجاوز از 550 نفر بوده که از اینجمله 300 نفر بنین و 250 نفر بنات میباشند خامسا ترتیب پرگرام صحیح برای کلاسهای درس اخلاق است که بر وفق پروگرام مزبور در کلاس اوّل دوره اول درس اخلاق و در آخر کتاب مستطاب اقدس تدریس میشود سادسا اقدام راجع به نشر بعضی ازتآلیف و اوراق درس اخلاق است مانند دورۀ اوّل و دوم درس اخلاق و بعضی الواح و مناجاتها جهت کلاس های اخلاقی و سائر لوازم دیگر سابقا اقدام بتألیف دو مجموعه جدید است یکی باسم دوره سوم درس اخلاق که مرکب از آیات عربیّه و فارسیّه است و دیگر مجموعه ئی که مشتمل بر رؤس مسائل تاریخی راجع بامر بهائی و سائر شرائع مقدسه الهیه است دو مجموعۀ دیگر نیز که فعلا اساس و مقدمات آن طرح شده در نظر است یکی مجموعۀتاریخ مشاهیر امر و دیگر مجموعۀ قصص و حکایات که متناسب با اوراق اطفال و مطابق مفاهیم و معانی دروس اخلاقیّه است ثامنا تأسیس و انعقاد محفل نطق است که اخیرا از طرف محفل مقدّس روحانی بعهدۀ این هیئت محوّل گشته محفل مزبور مرکب از پنچاه الی شصت نفر از جوانان بهائی است که برای مشق نطق اجتماع نموده و در تحت پرگرام مخصوصی در مواضیع مختلفه امریّه و علمیه ادای نطق مینماید
صفحه 2 - 5
تاسعا مسئله معاونت و مساعدت باساس شرکت نونهالان است این بود شرح مختصری از تشکیلات جریانات محفل خادمین اطفال از بدو تأسیس آن تاکنون محفل خادمین اطفال طهران قارئین مقالۀ فوق ملاحظه میفرمایند که با وجود مشاکل گوناگون چگونه تأییدات غیبیّه کمک کرده و همّت غیورانه معدودی از نفوس خالصه پس از زحمات شب و روزی چندین ساله به نتیجه سعی و کوشش جدّی خود نائل گردیدید و بذر پاکی که با دست ایمان غرس شده شجره برومندی باروری گشت و اساس این شعبه از خدمت بعالم انسانی که فی الحقیقه بنیان متین و رکن رکین تربیت بشری است و اوّلین وظیفه خادمین نوع بشر با انتظام و ترتیب تمام تأسیس گشت و این نه تنها مایه سرور ابدی همه دوستان الهی و نه فقط سبب شکر گذاری و سپاسگذاری و قدر شناسی سرمدی مؤسّسین این خدمت است بلکه سزاوار چنان است که اولیاء سائر بلدان از آن تأسی نمایند و بلادرنگ و تغافل در شرق یا غرب و در هر مملکت یا قومی که باشد این اسلوب و روش را سرمشق خود قرار دهند تربیت علمی و تربیت روحانی اطفال ثمرۀ شجرۀ الهیّه است که در این روز عظیم بید قدرت الهیه غرس گردید سزاوار نیست که از این فاکهه جنبیّه لذیذه ممنوع و محروم گردند و اوامر و تاکیدات اکیده الهیه که پیوسته تلاوت و بر عین قبول گذارده میشوند فوز باحترام حقیقی آن حاصل آید یعنی آنکه بموقع عمل و اجرا گذارده شود اگر بیخبران از مائده معنویه نصیب نمیبرند از اولاد که بمنزلۀ اکباد اند دریغ نگردد و یقین مبین تحققّ رسد که این خود یک شعبه اساسی نشر و ترویج حقیقی تعالیم الهی است و در هر نقطه ئی ولو اطفال معدود و محدود باشند اجراء این اساس در درجه اولای از اهمیّت و لزومیت شناخته شود تا آنکه اطفال اعضائی برای هیئت خدمت بعالم انسانی تهیّه شوند که شایسته عصر آتی باشد عصری که نسبتش باین عصر مانند نسبت این عصر به عصر گذشته است بلکه دو چندان
صفحه 1 - 4
مصدر امور گشتند یعنی قائدین و پیشقدمان تربیت اطفال در پایان خدمات و مساعی جمیلۀ خویش میدان خدمت را بخادمین جدیده تفویض و تسلیم نموده با نهایت انشراح و مسرّت خاطر ناظر اقدامات و خدمات دست پروردگان خویش شدند در همین موقع بود که جمعی از اعضاء محفل معاونین بسمت عضویت هیئت معلمین منتخب و منصوب گشته و بنوبت خویش مستقیما شروع بکار کردند موفقیت هیئت جدید که از نتیجه تشکیل محفل معاونین بود محفل خادمین را بر آن داشت که در آتیه نیز بوسائل ممکنه به تشویق و ترغیب جوانان پرداخته و بتدریج انظارایشان را بخدمات امریّه جلب و معطوف نماید و این مقصد زمینه ئی برای تشکیل محافل تشویقیّه که منبعد جزء پروگرام رسمی محفل خادمین اطفال گردید تهیّه و طرح نمود امّا موفقیّت و سعادت عمدۀ که در ین موقع برای هیئت خادمین اطفال روی داده و در حقیقت نتیجه زحمات و اقدامات ایشانرا مضاعف و تکمیل نمود مسئله تأسیس و تشکیل محافل درس اخلاق بنات در تحت نظارت هیئت خادمین است یعنی بتدریج بعضی از ورقات مؤمنه و مخدرات محترمه لزوم تعلیم و تربیت دختران بهائی را شدیدا احساس نموده در تحت نظارت خادمین اطفال و مدیریت جناب امّة الاعلی دکتر مودی خانم محفلی باسم محفل خادمات تشکیل و در انجام مرام و انجاح مقصد خویش بذل مجهود و سعی مشکور نمودند تاریخ خدمات این محفل و شرح نمو و رشد محافل درس اخلاق بنات نیز منوح بشرط مبسوط و تفصیل مخصوص است که عجالة بجهت احتراز از تطویل متعرّض آن نگشته فقط در خاتمه
صفحه 2 - 4
کلیات آنرا در تلو شرح محافل بنین معروض میداریم باری بترتیب مذکورۀ در فوق دو سه سال دیگر محفل خادمین اطفال مشغول طرح نقشه جدید جهت کلاسهای درس اخلاق بود تا آنکه در سنه 1297 محفل رسمی یعنی در عداد محافلی که اعضاء آن از طرف محفل روحانی منتخب و منصوب شده و امور آن در تحت نظر مستقیم آن محفل محترم اداره میشود درآمد از این تاریخ تغییرات کلیه و تأسیسات جدیده که دامنه آن هنوز منبسط است در محفل خادمین اطفال روی داده که امور مهمه آن از قرار ذیل است اوّلا از زمان رسمیت محفل ببعد بتدریج امور داخلی محفل تزاید حاصل نموده و اعضاء آن بهمان نسبت زیاد شدند و از طرف دیگر در پایان دوره محافل مقدّس روحانی و تأسیس محافل شور جدید این محفل نیز منحل گشته و مجددا اعضاء آن از طرف محفل مقدس جدید منتخب و منصوب و بارائه خدمت مشغول میگشتند ثانیا اقدام مهمی که در ایّام اخیر حائز اهمیّت شده و جزء مرام و پرگرام مشی این هیئت گردیده مسئله استقرار روابط کتبیه بین محفل مرکزی طهران و سائر محافل خادمین بلاد است محفل خادمین اطفال حتی الامکان دراین امر بذل سعی و همّت نموده و گذشته از مکاتیب متداوله معموله در پایان هر شش ماه متحد المآل مفصّلی که شامل بشارات امریه و اوضاع روحیه محافل درس طهران است بجمیع ولایات ایران که دارای محفل خادمین اطفال و محافل درس اخلاق اند ارسال میدارد ثالثا امر دیگری که در همین اوقات تا درجه ئی صورت انجام و تکمیل پذیرفت امر طبقه بندی و ترتیب کلاسهای مختلفه است و اکنون 30 کلاس بنین و بنات که هریک مانند کلاس های
صفحه 1 - 3
پرتوی بر جهان جان و دل انداخت و عالم خاک و گل را روشن و مضیئ بانوار فیوضات و مواهب نمود و هیکل امکان خلعت جدید در بر نمود و در جسد اکوان روح تازه و حیات بدیعی دمیده گشت تجلی تجلی دیگر شد و جلوه جلوه دیگر زمان زمان انوار شد و قرن قرن بروز و ظهور اسرار پس جمیع این آثار مشهوده و صنایع و بدایع موجوده و اختراعات و اکتشافات عظیمه خلقش درین یوم منیع شد و بعثش درین روز رفیع گشت و مواهب این کون از جلوه سطمع مجلی طور بود و همچنانکه از تجلی شمس ظاهره جمیع کائنات تربیت شوند و حیات و بقا یابند و نشو و نما کنند و باثر آن تربیت حفظ کیان خود کنند و بهیئت جامعه خدمت نمایند بهمچنین ظهور این صنایع حدیثه و بدایع جدیده و ترقیّات مادیّه بواسطه یک تجلیّ از تجلیّات شمس حقیقت و کواکب احدیت بود که چنین آثار ترقی عظمی در شئون جسم و جسمانیّات و طبیعت و طبیعیات آشکار کرد و معلوم است که استفاضه فرع افاضه است و تربیت و نمو فرع مربّی و اما اصل مرکز انوار و مرجع آثار است پس بازگشت بمبدأ و وصول بمقصد مقدّم و مهمّ تر است و آن عرفان حقّ جل جلاله و ایقان و اقبال و توجه بمرکز وحدانیت است و اکتساب کمالات معنوی و استفاضۀ از فیوضات عزّ صمدانی تا تمدن حقیقی که اصل و اساس است حاصل شود و فرع بالطبع تابع اصل است لهذا بکلی اعراض از حقّ و تمسکّ بمادیّات و فخر و مباهات بشئون جسم و جسمانیّات و بعبارة اخری رواج بیدینی نتیجه همین هرج و مرج موجوده است و خرابی و پریشانی مهلکه و از جمله
صفحه 2 - 3
امور مقضیۀ محتومه ازدیاد این حال پرتیاه و این تشویش و اضطرابست تا بالمآل عاجلا و آجلا انتباه حاصل گردد و اوامر مقدّسۀ جمال ابهی و تعالیم و نصائح مبارکه حضرت عبدالبهاء مرجع اعتماد کل گردد و بموقع اجرا گذارده شود و از حکمتهای امریّه همین آشوب و انقلاب موجوده در عالم است تا خلق دچار انواع صدمات شوند و بمصائب گوناگون مبتلا گردند بحدی که بیزار از حیات شوند و متنفرّ از اوضاع این جهان گردند و بدیهی است که این آلام نفسیه و اوجاع روحیه و حیات مریره در نفوس ایجاد حالتی مخصوص نماید و خلق عطش کند و بفکر گریز ازین مهلکه اندازد و بخیال فرار ازین ورطۀ موحشه افکند تا بدرجه ئی رساند و بحدی استعداد بخشد بخشد که چون آب صاف گوارا را عرضه نمائی بجان بطلبد و لاجرعه بنوشد و چون سبیل هدی راهنمائی بجای پا با سر بشتابد و چون تعالیم و نصایح الهیّه را القا کنی بسمع جان بشنود و بپذیرد امید کل چنان است که روزی چنین شود حال چقدر جای شکرانه است که احبّای الهی بجمیع این مواهب مخصصّ گشته اند و از شرّ و شور این جهان فارغ و آزاد شده اند و هر ساعت بعنایتی جدید فائز شوند و هر ساعت بعنایتی جدید فائز شوند و هر لحظه بالطافی بدیع مفتخر و سرافراز گردند والله الابهی نورالدّین زین
بقیّه گذارشات محفل خادمین اطفال
در پیشرفت امور درس اخلاق بود و از حسن اتفاق محفل جدید نیز از عهده این خدمت بخوبی برآمده وظیفه مرجوعه را بنحو احسن انجام داد امّا در این ایّام که اواسط دورۀ حیات خادمین اطفال است تغییرات معتنابه در اعضا و ارکان این هیئت رخ گشوده اعضاء جدیدی
صفحه 1 - 2
چنین الغا کن چنین و چنین بگو او هم صبح بر میخواست و تبلیغ میکرد که فلان مسئله ئیکه درو متحیّرید چنین است یا اینکه حلّ آن بدین واسطه است این من دون اراده واقع میشود ولی اگر انسان خود را حاضر کند بهتر ظاهر میشود مثل میهمانی است که می آید ولی اگر صاحبخانه آب و جارو کند آسانتر می آید
بقیه از شماره ششم نطق در ضیلفت نوزده روزه
و هیچ قومی با قوم دیگر مؤانست نکند و هیچ ملتی با ملت دیگر نجوشد و هیچ دولتی با دولت دیگر به صدق و راستی معامله نکند و حفظ معاهدات ننماید این نتایج تمدن مادی قرن عشرین است و این اثمار دوری و بعد از شرب انبیاء و مرسلین و فوائد تکبّر و استکبار بر ربّ العالمین و اگر نفسی بخواهد حقیقت واقعه را بخوبی آگاه شود عجالة نظری در ممالک ویران و پریشان بعد از حرب عظیم نماید و احوال ماضیه آن امپراطوریهای جسیم را مقارن با حالت حاضره اش کند ملاحظه مینماید که چگونه ظلمات از شش جهت او را احاطه کرده و برکان انشقاق و انقسام و عصیان و طغیان و جهالت و انهماک در شهوات نفسانیّت از هر طرف و سمت او آتش فشان و ملیونها ساکنین آن ممالک چگونه در آتش فقر و فلاکت و اندیشه و بیم و خطرات مهلکه میسوزند و ناله و فغان بعنان آسمان رسانند کیان مملکت ویران شد و دولت پر شوکت امپراطوری منقرض گشت و اساس عمران منهدم و خراب شد و این کیفیت مخصوص بقطعۀ مخصوصه نه بلکه اخلاق عمومی بشر تربیت و ترکیب شده از همان عنصر است و افکار عامه خلق جهان دائر بر همان محور استعداد همان استعداد و اقدامات سرّی همان
صفحه 2 - 2
اقدامات ولی انفجار این گورخانه و اشتعال و التهاب این آتش سوزنده معلق ّ بوقت و زمان و فرصت است مثلش مانند آتش است که در زیر خاکستر مستور منتظر یک عاصفه شدیده است تا شعله و التهاب آن سراسر جهان را خراب و بر باد کند جنگ عمومی جهانگیر که هنوز دامنه اش در امتداد است یکی از مظاهر تمدّن قرن عشرین است که عالم را زیر و زبر نموده و خلق عالم را سالهای سال بقهقر میبرد یعنی از صدمه آن ضربت چنان مرکز اعصابشان متألم شد که باین زودی زود بخود نیایند و پریشانی خود را جمع نتوانند از این اقوال مقصد نکوهش اهل صنایع و تحقیر ارباب علوم و فنون و انتقاد صاحبان افکار عالیه و متفتنین در اختراعات و اکتشافات و اکتشافات بدیعه نیست بل بالعکس حفظ حقوق و مراتب آنها مثبوت و محققّ است و آنچه تابحال از عالم غیب بحیّز شهود آمده و آنچه منبعد بظهور رسد کل محسنات عالم بشر است و سبب جلوه و طراز و زینت جهان انسانیت ولی مراد این است که این قواعد را اساس فرض نمودن و این مبادی را اصل دانستن و جمیع افکار را محصور در امور مادی نمودن و تمام حواس را متوجه باین نقطه کردن و از حق غافل شدن و شرایع الهیه را مهمل شمردن و سنن و قوانین ربانیه را سهل فرض کردن سهو و خطای فاحش است و دلیل بر این افراط و تفریط این نتیجۀ معکوس است و ارتباک امور و پریشانی نظم جهان و جهانیان چنانچه برای العین واضح و نمایان است و محتاج دلیل و برهان نه و امّا نزد اهل حقیقت و بعبارة اخری بر اهل بها مشهود و عیان است که چون شمس جمال اقدس ابهی از افق فضل و عطا و عزت و عظمت کبری طلوع و اشراق فرمود
نجم باختر . نوامبر 1923
جلد 14 . شماره 8
صفحه 1 - 1
بیان مبارک حضرت عبد البهاء 8 ماه آگست 11919
میانه جمیع این نعما ی جسمانی از همه لذیذ تر خواب است روح انسان یک قدر آزاد میشود چونکه حوادث جسمانی منقطع میشود روح انسانی قدری آزاد میشود یعنی در صورتیکه قلب طیب و طاهر باشد و الا اگر قلب طیب و طاهر نباشد در عالم خواب انسان خیلی متوحش میشود و اشیاء هولناکی بنظرش میآید این از آن سبب است که قلب طیب و طاهر نیست و الا اگر قلب طیب و طاهر باشد خواب از برای انسان آزادی است اگر در زندان باشد خود را در گلستان می بیند در زیر زنجیر باشد خود را جالس بر سریر می بیند بکلی از احساسات جسمانی بیخبر است اگر افکار باطله در قوه حافظه اش نیاید سیر عجیبی دارد چه بسیار میشود که در مسئله ئی انسان در بیداری فکر می کند ولکن حلّ نمیکند در عالم رؤیا بسیار واقع شده است که کشف میکند بسیار میباشد که رؤیا رؤیای صادقه است چنانچه هرچه می بیند بعینه ظاهر میشود محتاج به تعبیر نیست چه که خواب بر سه قسم است یکی رؤیای صادقه است عینا مثل روشنائی صبح است هیچ احتیاج به تعبیر ندارد همانطور که می بیند همانطور واقع میشود ولکن ازبرای اکثر ناس بلکه عموما حاصل نمیشود در مدّت حیاتش از برای هر نفس تصادف میکند که قلب فارغ است و در قوه حافظه افکار باطلی نیست آنچه که روح کشف میکند طبعا انعکاس
صفحه 2 - 1
حاصل میشود این رؤیای صادقه است که تعبیر ندارد و عین واقع است قسم ثانیش رویای تعبیری است و آن این است که در قلب و یا در ذهن افکار باطله است یک سیر روحانی از برای انسان حاصل میشود آنوقت باید تعبیر کرد افکار باطله را باید از انکشافات روحانیه جدا نمود مثل قماشی را میماند که سفید است و هر رنگی که باو بدهی قبول میکند همین واقع است ولی اگر در آن قماش رنگی دیگر باشد و رنگی باو بدهی غیر واقع است مثل اینکه اگر در قماش رنگ زردی باشد و رنگ آبی بدهی سبز میشود حالا باید زرد را جدا کرد تا آبی جلوه کند این تعبیر است قسم دیگر اضئعاث احلام است مثل اینکه انسان در ایام روز در نزاع و جدالی داخل میشود در عالم خواب آن حوادث نمودار میشود این اضنعاث احلام است نه تعبیر دارد نه انکشافی است پیش از آنکه شخصی بخوابد اوهام بر او مستولی شده بود ظاهر این هیچ تعبیر ندارد اضنعاث احلام است در نزد انبیاء رویا قسمی از اقسام وحی است علی الخصوص در نزد انبیاء بنی اسرائیل مسئله رؤیا خیلی است بعضی از انبیاء شب در عالم رؤیا مبعوث شده در عالم رؤیا مشاهده کرده شخصی نورانی یا هیکل ربّانی باو خطاب کرد فلات تو برو بمملکت اسرائیل
