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"O Thou kind Lord! Thou hast created all humanity from the same original parents, Thou has destined that all shall belong to the same household, and in Thy Holy Presence they are all Thy servants, and all mankind are sheltered beneath Thy tabernacle. All have gathered at Thy table of bounty, all are radiant through the light of Thy Providence. O God! Thou art kind to all, Thou hast provided for all. O Thou kind Lord! unite all, let all the religions agree, make all the nations one, so that all may see one another as one kind, the denizens of the same fatherland. May they all associate with one another with perfect amity and unity. O God! hoist the banner of the oneness of humankind. O God! establish the Most Great Peace."
'Abdu'l-Bahá.
--PHOTO--
Robert College of Constantinople with view across the Bosphorus to Asia. For more than fifty years the college has done remarkable work in leavening the Orient with the art and science of the Western world (See "Constantinople Days," page 70)
The Bahá'í Magazine
STAR OF THE WEST
VOL. 15 June, 1924 No. 3
THE WORLD is full of wonderfully progressive movements. In every direction the mind of man, responding to the stimuli of necessity and of desire for bettered conditions, is creating new solutions to old evils. One by one the outer enemies of man are being conquered and subdued. One by one the guardians of his inner citadel of self are being better disciplined and marshaled. Myriads of clubs, associations, new sects, are taking birth and growing to vigor in the fruitful soil of modern tolerance, spirit of research, and ardent world desire for an ideal civilization.
What part does the Bahá'í Movement play in this rivalry of beneficent institutions? Is it but one of the many claimants for attention? Or can it be seen as an all-inclusive movement which contains not only the complete and ideal pattern for the coming world civilization, but also a dynamic power capable of putting into effect the remedies which it projects? And if the Bahá'í Cause is so universal, so all-embracing, and so perfect in winning, as it never fails to do, the sympathy of all open-minded men and women to whom its great teachings are presented, why does it not at this time gain adherents by the thousands?
These are questions which are bound to arise in the mind and heart of every person looking newly into the Bahá'í Movement, and seeking to adjust themselves and their past beliefs or cherished causes to its all-embracing appeal. Nowhere to our knowledge have these two important questions been better answered than in the article in this number by Ru'hi Afn'an, grandson of 'Abdu'l-Bahá,—"The Relation of the Bahá'í Cause to Modern Progressive Movements."
An excellent illustration of the tendency of secular movements of reform and progress to include in their program oddities or injurious teachings as well as beneficial ones, is the reform work which Robert Owen started in connection with the working hours and conditions of labor at the beginning of the industrial age in England. Owen, who had become successful as a manufacturer and capitalist early in the 19th century, was a great humanitarian. He reduced the hours of labor at New Lanark, his mill-town, sent the children to school, enforced sanitation, provided pay during unemployment, and generally blazed the trail of what is now described as "welfare work" in factories. And he demonstrated that this was sound political philosophy, says Frank Podmore in his life of Owen. On account of this humanitarian work Owen became famous and obtained the friendship of many of the greatest men and women of his time, including Queen Victoria. But this great work of his for humanity was marred by constant and obstinate attacks upon the institution of the Church, of marriage, and of private ownership of property. Consequently his life work contained much wrong aim and failure mixed with benefaction.
It is inevitable that measures conceived and undertaken by human individuals or groups of individuals should contain error mixed with good. For the finest human nature is essentially fallible. Therefore it is clear that the millenium must be brought about in another way. Only the Divine guidance can suffice to establish a civilization so perfect that while containing everything of good for the future needs of man, it shall contain no germ of evil to breed disease in later ages.
HE WHO WOULD KNOW the Soul of India and feel the struggle going on there between the old traditions and the new economic forces at work, will find in the experiences of Dhan Gopal Mukerji, as told in current numbers of the Atlantic Monthly, a remarkably frank revelation. Occidentals who assume that their industrial and scientific achievements are looked upon with respect and admiration by Orientals will find here another viewpoint.
Murkerji returns to India from many years of study at American universities, and finds his friends in revolt against the Western assumption of superiority. Even in the material civilization, they say, "Until the eighteenth century the East and West were abreast of each other.—Till the eighteenth century they (the West) were our debtors. Then they stole a march on us—when they superseded man and animal power by steam and electricity. During all these precious thousands of years civilization was the gift of the East to the West. Only a hundred out of thousands of years is European. I grant you that the nineteenth century is theirs.—But give us time. Let us have the equivalent of those hundred years, with all their material facilities, and I can wager that our Asiastic genius and concentration will in the end give them a better science than their own. We shall beat them in their own game. Bose Sah, Dulta, Ghose, Ray, Shima, Noguchi, are illustrious names in science already."
The aversion to Western industrialism creeping into India which this brilliant writer seems to find among his friends is similarly reported by Lord Ronaldshay in his new book: "India, A Birdseye View." "Western industrialism is, indeed, regarded by a not inappreciable section of educated public opinion not only with indifference but with deep-rooted aversion. And the modern factory is as uncongenial to the Indian workman as is the industrial system to the educated Indian idealist."
Thus it would seem that the Eastern and Western cultures are at war in India, and that the onward progress of civilization is not an influence in itself capable of uniting the New and Old Worlds, as antipodal in viewpoint as in terrestrial situation. The bitterness which tinges much of the thought of the Orient about the Occident is a sign that the hitherto triumphant march of Western scientific progress has produced in the Occidental consciousness an arrogance which invites rebuff.
How clearly do these things show us the need of some unifying power greater than material civilization can offer, if the East and West are to be reconciled! That power must be supermundane, the power of a Divine civilization. The hearts of men must be touched, their souls joined in a common consciousness and ideal.
PLANS have been formed and a large sum of money is being raised, to found at Johns Hopkins University a School of International Relations in honor of Walter Hines Page. Many colleges and universities, as told in the May number of the "Star of the West," have already introduced courses in international law with the purpose of helping to develop in the growing generation the international mind. This same splendid movement is going on in other countries.
The other day we met in Washington a brilliant young Japanese who has been devoting some years of serious study and
research at the Library of Congress to the subject of international relations. He will soon return to Japan and take a valuable part in the statesmanship of that country. Thus all over the world intelligent men, the leaders in their respective countries, are studying how to avoid quarrels, not how to start them; how to plead before the bar of justice for their rights, not how successfully to marshal soldiers and cannon. The art of military strategy is giving place to the profession of international law. And the general mind of man is developing to that degree of social conscience which entails a willingness to adjudicate matters of disputes between nations, just as we now adjudicate disputes between individuals.
TO THE IDEALIST adjudication may seem the final goal. But there is no terminal to progress. As we advance the horizon also advances. Whereas private revenge has gradually been renounced for legal protection, the most enlightened souls of today renounce even the protection of the courts, forming the general practice of never suing-at-law. What disputes they cannot settle in an amicable way as individuals, they leave for time and God to adjudicate. Seeking never themselves to be unjust or aggressive, they invite the loving, the yielding, rather than the spiteful, obdurate side of man in all their social, business, and civic relations. In other words, they live peacefully, happily, and successfully by means of the Golden Rule. Some business houses even have set for themselves this ideal as a pure business policy.
And so between nations, when we have substituted legal justice for war, the next step will be to substitute love for legal justice. Few of those who today are studying international law have seen further than the ideal of each nation obtaining what it wants, desires, and esteems its right, by means of law rather than by means of force. But the day will come when nationals will hold to the ideals of loving service to other nationals, esteeming not what they themselves desire, but what every other country needs. It is in this respect that the Cause of Christ, and of Bahá'u'lláh, far surpass the highest idealism of the present. For these Teachers of humanity set as goals the exalted peaks of inter-racial, international love and brotherhood.
As 'Abdu'l-Bahá points out, that organization between nations which is based on worldly relationships, even of the most ethical kind, is not stable. "They are selfish, restricted, and fruitful causes of enmity and hatred among mankind. The spiritual brotherhood which is enkindled and established through the breaths of the Holy Spirit unites nations, transforms mankind into one great family, and removes the cause of warfare and strife. It promulgates the spirit of international agreement and insures Universal Peace."
"The disease which afflicts the body politic is lack of love and absence of altruism," said 'Abdu'l-Bahá. "In the hearts of men no real love is found, and the condition is such that unless their susceptibilities are awakened by some power so that unity, love and accord develop within them, there can be no healing, no relief among mankind."
"As to the world's evil plight, we need but recall the Writings and Sayings of Baháh'u'lláh, who, more than fifty years ago, declared in terms of prophetic the prime cause of the ills and sufferings of mankind, and set forth their true and divine Remedy. 'Should the Lamp of Religion be hidden.' He declares, 'chaos and confusion will ensue.' How admirably fitting and applicable are these Words to the present state of mankind!"
Shoghi Effendi.
THE RELATION OF THE BAHÁ'Í CAUSE TO MODERN PROGRESSIVE MOVEMENTS
BY RU'HI AFN'AN
ONE of the problems that confront a student of the Bahá'í Cause is the position it occupies among the other modern progressive movements. "Why is it," he asks, "that we see so many societies, more or less contemporary with the Cause, which uphold similar views and aims? It cannot be a case of conscious plagiarism, for in most cases the leaders of these societies were absolutely ignorant of the Bahá'í Movement, its founders and principles. Can it be then that the Cause is merely eclectic, a movement that has achieved nothing more than to gather up ideas originated by others and to adopt them as its own?"
To answer this difficult, yet legitimate question, we have to remember that the principal teaching of the Cause is that its founders were divinely inspired. It is not a man-made Movement. It is "the Cause of God." Man's affairs have fallen into such a tangled condition, his problems have become so complex and difficult, his motives so selfish and his aims so material, that no real solution is possible without a fundamental and complete reform.
God, therefore, having the good of His people at heart, undertook this gigantic task, and dealt with it in two ways. On the one hand, He sent His Prophet with a perfect code of laws to teach some chosen disciples, raise them to whole-hearted devotion and obedience, and make them active leaven to permeate the world with the Holy Spirit. On the other hand, reaching beyond this small circle of disciples, He inspired receptive souls, in all quarters of the globe and among all races and religions, to further the work by rending the veil of prejudice and opening the eyes to the need of Divine help and fundamental reform.
The Divine Power is behind all progressive movements. Bahá'u'lláh's teachings would have remained a utopia, never to be realized, if His spirit, that is God's hand, had not stirred some souls to establish new movements and work, although in apparent independence, yet for similar aims. These souls are the enlightened teachers who have been showing the world that material prosperity should not be the aim of life; that through appropriate taxation and education the rich can help the betterment of the social and economic conditions of the poor; that war should cease; that nationalism should give way to a higher and nobler policy of internationalism; that a League of Nations should be established to settle international disputes; that an international language should be created to become a universal medium of communication and eliminate misunderstandings.
In a word, these progressive movements which have sprung up during the nineteenth century have been instruments used by God to make the world more receptive to His Cause. They have been like the plowing and harrowing by which the farmer prepares the ground for his crop. And we can measure the extent of this preparation if we take the pains to find out how much nearer now are the popular views to the Teachings of the Cause, than they were at the beginning of the last century. Since Bahá'u'lláh first proclaimed His principles, the world has, through the work of these progressive teachers and the various societies they have founded, advanced so much towards the Bahá'í teachings that we would not be in the least astonished, if from now on people would join the Cause in whole groups rather than as isolated individuals. As
some one aptly said, "if the Bahá'ís do not make the world Bahá'í, it will, through its natural development, become so."
This view may give rise to another question, namely, "if these movements aim at the same thing, could we not join them rather than the Cause, and through them bring about the Millennium?" Though many points may be advanced in answer to such a suggestion we need mention here only a few.
First, these movements have taken up only one or two of the principles and focused attention upon them. They therefore could not do more than partially improve the social condition of the world. Moreover, in many of these movements we find that the teachings are either presented in a less perfect form than in the Cause, or are incorporated with other less desirable doctrines.
Bahá'í Teachings are inclusive. If we study the principles laid down by Bahá'u'lláh, we will see they are interdependent and have to be taken up all together in order to achieve the desired result. His ideal League of Nations, for example, cannot be realized unless the Unity of Mankind be proclaimed; unless the spirit of narrow nationalism be abolished; unless the economic problems be solved and class hatred cease to breed internecine war; unless inter-religious disputes be forgotten; unless man become more religious and the idea of the League be planted in his heart.
Two alternatives are, therefore, left to us. Either to accept the Cause and thereby uphold all these teachings in their purest and most practicable form, or to unite all the other progressive movements under one banner, reform their principles, and marshal them for the great Armageddon. The latter alternative is impracticable, not only because of the jealousy and want of harmony between these various movements, but also because it lacks two important factors. In the first place there is a want of that dynamic power, that outpouring of the spirit, which is so conspicuous in the Bahá'í Movement. This executive Power is the only thing that can save a high principle from remaining a mere theory, an ideal never to be realized.
In the second place the Cause has a brilliant history behind it, the history of Divine Founders and noble and valiant martyrs. No one can deny the effect past achievement has in determining the development of a nation. It forms a source of ideals and examples on which future generations can draw. What Cause shows a more brilliant history and greater heroes to inspire its followers and rouse them to glorious effort?
Why has not the Bahá'í Cause spread more quickly? "If the Cause occupies such a high and sure position," it may be said, "why has it not spread as quickly as the other, less important, movements?" Before answering this question we may remind ourselves that the rapidity with which a movement spreads is no sure measure of its importance. History shows us quite definitely that the movements which spread most rapidly were not generally the ones to last longest. Christianity, on the other hand, which after twenty centuries still retains its millions of votaries, had to take far slower steps and await a century or two before attracting much attention from the world.
Moreover, how could we expect the people to understand and appreciate in a short period of time such a number of teachings and accept so high a claim as the Bahá'í Movement puts forward?
Other movements in most cases uphold only one or two principles, the comprehension of which is far easier. One short leaflet is enough to convince one that the League of Nations, though far from being perfect, is a step towards the ideal. On the other hand, months and perhaps years of continuous study and meditation may be needed to awaken a soul to the importance and greatness of the Bahá'í Cause. This is not due to any inherent defect in the teachings but to the magnitude of the issues involved.
Those of the Bahá'ís who have had
some experience in teaching the Cause and advocating its principles will agree, that though many become great admirers of the movement, comparatively few are willing fully to identify themselves with it. In the majority of cases the reason is that the people have come to be suspicious of any movement that has a religious element in it. They have seen so much lack of sincerity in certain professedly religious people that they are apt to generalize and attribute this characteristic to all. It is for the Bahá'ís, therefore, to live up to the life their leaders have so perfectly exemplified for them, and by actual deeds prove to these people that this generalization is unwarranted and that they must set aside this suspicion and render to the Cause its due honor and support.
In conclusion I may quote 'Abdu'l-Bahá who said: "The spirit of the Cause is pulsating in the arteries of mankind." It is the spirit of the Cause that has aroused responsive souls to throw aside their antiquated beliefs, found new schools of thought, give their lives for progressive aims and serve noble Causes. But should their adherents continue to follow these leaders once the greater and more comprehensive movement is proclaimed? Should they be satisfied with small and limited things when the nobler and greater Cause commands their allegiance ?
HUMAN TASTES differ; thoughts, nativities, races and tongues are various. The need of a COLLECTIVE CENTER, by which these differences may be counterbalanced and the people of the world be unified, is obvious. Consider how nothing but a spiritual power can bring about this unification—for material conditions and mental aspects are so widely different that agreement and unity are impossible through outer means. But it is possible for all to become unified through One Spirit just as all may receive Light from one Sun. Today His Holiness Bahá'u'lláh is the COLLECTIVE CENTER of Unity for all humanity.—'Abdu'l-Bahá.
PROGRESS ONLY THROUGH SPIRITUAL POWER
A COMPILATION FROM THE WORDS OF 'ABDU'L-BAHÁ
"TODAY certain questions of the utmost importance are facing humanity. These questions are peculiar to this radiant century. In past centuries there was not even mention of these subjects. Inasmuch as this is the century of illumination, the century of the advancement of humanity, the century of the Divine bestowals,—therefore these important questions are presented for the consideration of public opinion, and in all the countries of the world discussion is taking place with regard to them."
"WHEN the Holy Divine Manifestations or Prophets appear in the world, a cycle of radiance, an age of mercy dawns. Everything is renewed. Minds, hearts and all human forces are reformed, perfections are quickened; sciences, discoveries and investigations are stimulated afresh and everything appertaining to the virtues of the human world is re-vitalized. Consider this present century of radiance and compare it with past centuries. What a vast difference exists between them! How minds have developed! How perceptions have deepened! How discoveries have increased! What great projects have been accomplished! How many realities have become manifest! How many mysteries of creation have been probed and penetrated! What is the cause of this? It is through the efficacy of the Spiritual Springtime in which we are living. . . . This is the Springtime of Bahá'u’lláh.
The verdure and foliage of spiritual growth are appearing in great abundance in the garden of human hearts."
"THE WORLD of humanity may be likened to the individual man himself; it has its illness and ailments. A patient must be diagnosed by a skillful physician. The Prophets of GOD are the Real Physicians. In whatever age or time they appear they prescribe for human conditions. They know the sicknesses; they discover the hidden sources of disease and indicate the necessary remedy.
"In this present age the world of humanity is afflicted with severe sicknesses and grave disorders which threaten death. Therefore His Holiness Bahá'u'lláh has appeared. He is the Real Physician bringing divine remedy and healing to the world of man. . . . Therefore we must accept and partake of this healing Remedy in order that complete recovery may be assured."
"THE BOOKS of His Holiness Bahá'u'lláh number more than one hundred. Each one is an evident proof; each one is sufficient for mankind; each one from foundation to apex proclaims the essential Unity of GOD, abolition of war, and the Divine Standard of Peace. Each one also inculcates divine morality, the manifestation of lordly graces; in every WORD a Book of meanings.. For the WORD of GOD is Collective Wisdom, absolute Knowledge and certain Truth." . . .
"The Tablets of Bahá'u'lláh are many; the precepts and teachings they contain are universal, covering every subject. He has revealed scientific explanations ranging throughout all the realms of human inquiry, astronomy, biology, medicine, etc. He wrote lengthy Tablets upon civilization, sociology and government. Every subject is considered. They are matchless in beauty and profundity. . . . His Teachings are universal and the standard for human action. Mere theory is fruitless. Of what use is a book upon 'Medicine' if it is never taken from the library shelf? When practical activity has been manifested, the Teachings of GOD have borne fruit."
"IT IS IMPOSSIBLE that 'economic contentment' be realized by the people of the world save through the transforming Power of Faith. For Faith is the solver of every problem. Therefore you must strive to strengthen the foundation of the Religion of GOD. Through the Power of the Religion of GOD every difficulty will be disentangled. The Power of the Religion of GOD will humble the kings and set at naught the crooked motives of those who are in supreme authority. Then endeavor ye that the Power of True Religion which breathes the Spirit of Life into the dead body of the world of humanity may be promulgated. This is the antidote for the poisoned body of the world and a quick-healing remedy for the rancorous disease of man. . . .
". . . The secrets of the whole economic condition are Divine in nature, and are concerned with the world of the heart and spirit. In the Bahá'í Teaching this is most completely explained, and without consideration of the Bahá'í Teachings it is impossible to realize a better state. The Bahá'ís will bring about the better state, but not through corruption and sedition. It will not be warfare but perfect welfare. . . . You must strive as much as possible to create love in the hearts, in order that they may become shining and radiant. When that love shines in the hearts. . . it will permeate other hearts; and when the Love of GOD is established, everything else will be realized. This is the foundation. Be thoughtful of it! Think of becoming the cause of the attraction of souls. Manifest true economics to the people. Show what love is, what kindness is, what severance is, what giving is! . . ."
SCIENCE AND RELIGION
BY ALBERT DURRANT WATSON
IN AMERICA, the cinema and radio, and to a lesser degree the stage and the press, are more and more adjusting their standards to the greatest common level; for in these days, nothing can hope to be popular or successful if it be unacceptable to those with none but the lowest standard of taste. In other words, art is compelled to cater to the mob mind.
Meanwhile, in Germany, we are told, works on philosophy and the foundations of civilization are selling in more editions than we in America can achieve with our most popular fiction. In some cases these works of the philosophers are spiritual to a high degree. Let us not suppose, then, that because we are rich and Germany is poor, We are significant while she is contemptible. We must not assume that the Central Powers have learned no lessons from their experience of the last ten years. Our chief concern should be as to whether we have learned all the implications of these years.
While we may not find in our democratic and industrial West the intelligence of a mature civilization, the chief point of importance is the fact that the West is intelligent and it is democratic. Herein is its chief contribution to the progress of civilization. All the ancient empires from Egypt to Rome failed because of their anti-social regime. The success of Greece in art, and of Rome in law, was limited because of failure in democratic ideals. During Athens' most glorious period, she had only 30,000 free citizens but 120,000 bond slaves. Her aristocracy enslaved her people. Our task in this new age is to give to civilization both an art-impulse equal to that of ancient Greece, and at the same time an economic freedom which will give opportunity to all the people, not only to a privileged class as in the Athens of Pericles.
The American civilization needs also to realize that there can be no satisfactory progress for the West while it seeks its ultimate goal in science, commerce and industry. These all are but instruments which the spirit uses and with which America is finding paths to physical well-being. To this material perfection of life she will later add a spiritual life such as the East already has developed—has developed to a finespun metaphysical subtlety. The West will contribute the wholesome background, the East will supply the spiritual vision, and both will supplement their present life with what it most needs to give a rounded whole, a wholesome completeness. The East is negative in scientific and industrial achievement, the West in spiritual vision. Neither can rise to that triumphant progress of the soul for which it is destined till it has mastered the supplementary field so long neglected.
Human achievement must be a spiritual progress in a field where all the physical forces are bent to the enlightened will and consciousness. We in the West must realize that natural science is by no means as important as spiritual vision. The East must awaken to the realization that their attenuated spiritual perception needs a matrix before it can function acceptably on a physical plane. And that matrix is natural science.
All final significances are spiritual. The earlier religious Teachers stressed the importance of the unseen. There may have been implications of natural science in their words, or at least hints that important developments in that field would come later, but these would not likely be reported by persons to whom they had little or no meaning. Jesus said: "Greater works than these shall ye do." The superlative Manifestation
of our age has revealed the importance of science and the necessity that religion and science should be in accord.
If the religious evolution of our race in the past was a spiritual one without the social and democratic development which that spiritual revelation implied, it is finding in the West an application in democracy and social service on a large scale. These western developments have not yet been co-ordinated with the vision of the East, and the result is confusion and war. These destructive forces will continue till both East and West, but especially the West, realizes the necessity for such a co-ordination. This necessity was revealed very clearly in the teachings of Bahá'u'lláh, and was implied in the teachings of the earlier Prophets.
To the Bahá'í Movement this is as important at the present time as any other consideration. Every soul should realize how important it is to have a scientific scholarship consecrated to religious uses and to the democratic spirit. It may be that the scientific implications of our human career are all terrestrial in their application, nevertheless, we are living here and must adjust our lives to a harmony with earth conditions. Otherwise we shall be the unwilling partners forever in a war-producing civilization, though we have the spirit and the vision but lack the courage to give expression in our democracy to the dream of God's great Prophets, and to the vision and hope in our own hearts. The Kingdom of Heaven of which Jesus spoke, the Eternal Light of Bahá'u’lláh, the Nirvana of Gautama, may be in our own spirits; but till we have completed the concept and put it into life on earth, we cannot claim to have emerged from the phase of Babylon.
It is the immediate opportunity and the sublime task of this age, and of the West in particular, to take the gifts of spiritual Light and Love, and exploit them in a world of physical forces. It is ours to give effect to the knowledge of material science, co-ordinating our knowledge for the progress and peace of the world, with all the vision of spiritual essences that the East has so long enjoyed. We are called by our vision to lives of consecrated service. We are to let love-service take the place of bond-service, so that the Kingdom of Light may be illustrated in our institutions as it was illustrated in the lives of the holy—the wholesome—of all ages.
This process of co-ordination is already in motion. The state itself has inaugurated the Workmen's Compensation Act and the Mother's Pension Act, and many other reforms are beginning to give spiritual meaning to our democracy. Fraternal Societies were among the very first agencies to inject love-energies into our common life. The churches are waking to the necessity for social service, and soon the whole fabric of modern life in the West will have achieved a beautiful expression of the love-life. When this is accomplished and the glorious philosophy of the great Prophets illuminates the minds and hearts of the people, they shall realize the truth of the divine declaration:
"The fortress of My Love is within thee, O son of clear understanding. Know this, and thou shalt find Me there. Enter and be secure."
Meanwhile let us remember the further admonition:
"All My words of power and providence, all that My Spirit has revealed of Mercy and Beauty, was uttered in the measure of thy capacity and within the limits of thy perception, and not in the fullness of My station and reality.”
Let us labor and pray that the West may be more philosophically spiritual and the East more practically scientific, so that by a universal co-ordination of the natural with the spiritual, of science with religion, the whole world may be at peace with itself and with God.
"IT IS evident that the time has come to end war and establish peace. This is an exigency and requirement of the present century." 'Abdu'l-Bahá.
THE AWAKENING OF A PROFESSOR
(Anonymous)
THE Professor sat in his office at the University, gazing with unseeing eyes out across the broad expanse of the lonely wooded campus. The daylight hours were fast waning and the faint hush of the twilight had begun to fall over the scene. With the day's work drawing to a close, a feeling of sadness and loneliness came over him as he wondered which of many engagements should be kept that evening. But the day's work had been taxing and he was tired. Why not go home and rest?
Home! And then with a start he realized that he no longer had a home. The angel of death had come into that home several months before and had removed the wife and mother. And now the children were being lovingly cared for, a thousand miles away, and there was no longer any home to go to at the close of the day's work.
But, the Professor thought, this is Friday evening, and the gentle minister has asked me to attend some queer religious meeting which is held weekly at the church. Why not go and look into this new Movement?
Shortly after eight o'clock that evening the Professor quietly made his way into the rear of the vestry of the church. The gentle minister sat in front of an attentive group of people, and his vibrant well modulated tones were pouring forth in an unbroken stream of simple eloquence the story of a life in far away Arabia. Yes, on the shores of the Mediterranean Sea, in the very country where the Christ had taught nearly two thousand years ago, there now lived another great spiritual teacher who was illuminating the world with a universal message of uniting all races through the power of understanding, co-operation, and love. Again the Heavenly Sun had arisen in the East, and was shedding its glorious radiance of spiritual peace and truth throughout the world.
The gentle minister went on, as if inspired, to relate the marvelous Godlike power of this teacher; how he went about ministering to the poor and sick, raising the fallen, leading the blind, and bestowing on every hand the material or spiritual food most needed.
The little group listened with breathless interest and the Professor felt his critical sense depart. Gradually a feeling of calm and peace came over him, and he felt a touch of happiness for the first time in many months.
"It is very good of you to come this evening," some one seemed to be saying, and the Professor started up to find that the meeting had ended and the gentle minister was smiling at him with outstretched hand. After a pleasant chat the Professor wended his homeward way, still pondering over the story of this remarkable spiritual light that had so suddenly appeared in Palestine. Could it be possible that this was the Second Coming? Until late that night the Professor sat in his room and read a little book entitled "Hidden Words," which the gentle minister had given him as he was leaving the church.
The following morning the Professor awoke with his heart filled with a deep sense of peace. The world had seemed to become like a new world; the sun was shining so brightly, the birds were singing so gaily, and everyone greeted him with a word of cheer. Perhaps, after all, he was not alone and forsaken! There might, after all, be truth in those stirring words which he had read in the little book and which continued to run through his thoughts:
"The cause of all benefit is to manifest the blessings of God and to be thankful under all conditions."
As the Professor walked down the shaded street to his office, the thought came to him, like a flash of light, that he was not alone. The power of the Holy Spirit was in the world; in fact was manifested at that very time in a marvellous Being who was treading in the path of the Christ and again outpouring the Divine Bestowals to a starving and grief stricken world. And so what right had he, a teacher of men, to be sad and lonely when the bounties of God were on every hand? Surely his duty was to forget the self and be the cause of comfort and promotion of humanity, as the "little black book" stated.
That morning the eight o'clock class passed like a dream, the Professor seemed to be so filled with joy and power. As the students filed out of the room at the close of the period, he overheard one student say to another, "Say Bill, what's got into the Professor? Anyone would think that someone had left him a million dollars."
THE VALLEY OF SEARCH
BY PHILIP MARANGELLA
- O Thou Center of The Covenant of God!
- Worn are the paths which weary feet have trod
- In quest of Truth. They filled the gilded halls
- Of mental dreams, where soft the footstep falls
- Lest dreamers wake; they climbed the rugged mount
- Of mist enshrouded hopes, and found not Fount
- Of Living Water; they probed the earth's abyss
- For long hid mysteries.
- O Servant of The Glorious One of God!
- The weary feet of seekers, now unshod,
- Arrive at last athwart Thy Luminous Door.
- One glimpse, and lie they prone upon the floor—
- The splendor of Bahá their souls pierced deep—
- Soon will they wake from their baptismal sleep
- And rise to sing Thy praise o'er all the earth.
- Thus will they find the Vale of Love's rebirth
- Through Thee, O Love—Song of the Age!
CONSTANTINOPLE DAYS
(Robert College)
BY STANWOOD COBB
ROBERT COLLEGE is a unique institution. It has the distinction of having been founded with no purpose of proselyting, of turning the natives of Turkey away from their own particular religions. In the words of the donor, Mr. Robert, its aim was to impart the best of modern education and to train to Christian character. I know of no other college founded in the Orient with such a broad, humanitarian platform.
Mr. Robert, a New York business man who longed to give good education to the youths of Turkey, was fortunate in finding a man as broad-minded as himself, and as humanitarian, to be the organizer and first president—Cyrus Hamlin—whose autobiography, "My Life and Times," recounts a most interesting and vital life. As a boy Hamlin was impressed with that verse in Proverbs, to the effect that he who works honestly and industriously shall stand before kings. And so it happened to him, that his life of high service brought him before many world-rulers.
Hamlin's forty years of presidency were succeeded by a term of similar length on the part of a man his equal in spiritual stature, Dr. George Washburn, who played an important part in the political affairs of the Near East as well as conducting successfully his splendid work as leader and trainer of youth.
Under the administration of Dr. Caleb Gates, who is now in charge, the college has grown remarkably, adding a fine engineering school and several other buildings to its plant.
Throughout its history, Robert College has held to a remarkable degree the confidence of all the nationalities in the Near East. Its spirit of fair play, its broad humanitarian purpose, and the great disinterested service which it renders, have endeared it to its many graduates and won for it a wide respect and admiration.
Its success along undenominational lines has been so marked that the other two leading American colleges of Turkey, Constantinople College for Girls, and Beirut University, have severed connection with their respective mission boards and now support themselves by endowment. These three colleges are united for fiscal and administrative purposes under a central board in New York.
The disinterested service which these colleges have rendered the Near East has done more than anything else to establish love and confidence toward America in that part of the world. As one of the native professors of Robert College told me, they see no country so proving its good will by kindly deeds as does America. May we always deserve this confidence and love from Oriental races.
Such was the institution to which fortune had led me, and I found myself immediately at home in its kindly and broad atmosphere, in which a sincere serviceableness rather than narrow dogmatism prevailed.
The American teachers all had been selected from the viewpoint of character as well as of intelligence and culture. A finer set of men it has never been my lot to work with—earnest, kindly, of good character, inspired with ideals of service yet free from cant and over-piousness. Equally fine were the teachers of other races, German, French, Greek, Armenian, Bulgarian, and Turkish.
And let me state here, in order to offset the many unfavorable reports current about the Turks, that the man who
was then at the head of the department of Turkish, Fikret Bey, and the man who at his death succeeded him, Hussein Bey, both stand out in my memory as characters unusually lofty and noble. Let us look always at the best a race produces, not at the worst.
Fikret Bey's father had been so charitable and kind that the constant flocking of the poor to his door incited the suspicious of the tyrant Abdul Hamid, who exiled him to Acre. Could this persecuted man have seen behind the veil of circumstance, he would have realized, as perhaps he came to do, that this calamity was in reality the greatest blessing; since Destiny, as was the case with Majnun, brought him by accident face to face with the Beloved. As governor of Acre it was his privilege to know Baháu'lláh intimately. And while he did not, perhaps, accept Him in His station of Prophethood, he did admire, love and esteem Him, and showed Him every kindness possible. This I heard from Fikret Bey's own lips, and he showed me a wooden pen-box which Bahá'u'lláh had, as I remember, carved with His own hands and given Fikret's father.
Fikret Bey was a man as noble as his father. When the new Turkey rose free from the tyranny of Abdul Hamid in 1908, he threw himself eagerly into the political and educational life of his beloved country. But alas, in the new struggle for power which arose, he together with many other Turkish idealists saw the selfish, designing type of man reach to control; and feeling himself powerless to aid, withdrew from all association and retired again to the chair of Turkish at Robert College which he held until his death.
Hussein Bey, who succeeded him, a former pupil, friend and protege of his, has also felt with the keenest disappointment and sorrow this powerlessness to work for the good of Turkey while evil men were in control. Hussein Bey and I became the most intimate of friends, and I was thus privileged to see Turkey through the eyes of one of its most ardent and sincere patriots.
For over fifteen years Turkey's patriots have thus been helpless to accomplish their ideals. But under the leadership of Kemal splendid things are being planned and accomplished for the New Turkey.
The progress which Turkey now is making is in the form not so much of internationalism as of intense nationalism. Last Spring a Washington friend, knowing my love for Turkey, brought to my home a Young Turk who had received his college education in this country and had married an American girl. He was on his way with her to the New Turkey, to throw his fortunes in with it. Like most Turks I found him virile, keen, intelligent, reasonable in argument yet firm in his convictions. We had a long and sympathetic conversation on affairs in Turkey, in the course of which I spoke to him of the Bahá'í Movement. He knew of it, he respected it, but he felt that Turkey must work out its own problems through its own strength before it would be ready for such a brotherhood of nations.
But when that phase is lived through, and each nation of the Orient is expressing to its own satisfaction a healthy and intelligently progressive nationalism, if the Occident will then proffer service in the spirit of true brotherhood a harmony of the East and West such as the world has never known will be establishecl.
But where am I? We have left Robert College far behind in a magic flight over Asia. Let us return again to the college on the Bosphorus, and standing on its lovely terrace look across the blue ribbon of water which separates us from Asia by but half a mile. What fascination for a Boston youth whose first two decades had hardly seen him fifty miles from home, to stand on that historic site, walled in by the turrets built by Mohammed the Conqueror when he captured Constantinople in 1453,
and look across to Asia, the land of mystery!
To look across, yes, and to row across, and in a half hour be upon that ancient shore and walk those ancient hills where footsteps linger still of Turk and Greek and Roman, of Persian, and Phoenician, of Syrian, Scythian, and other races of a dimmer past!
One cannot, knowing history, gaze unconcerned at such a view. The habit of dreamy retrospection, of steeping one's self in the atmosphere of these foreign scenes, grows upon one. I can see now the violet hills of Bithynia, the glorious sheeny waters of the Bosphorus, the quaint terraced groups of Turkish houses sinking so softly into the landscape, and the gardens with their rows of cypress trees symbolical of immortality. This was the fulfillment of my dream! Constantinople at last, and the mystic Orient!
Yet these things—walks, views, visits to Constantinople, observations of Turkish life—formed but the background of a busy year spent in educating and training the youths of many nationalities under my care. Many new problems presented themselves to the youthful teacher from America, for Oriental boys are not like Occidental ones. In some ways they prove easier to handle, in some ways more difficult.
One great lesson soon impressed itself upon me, a truth which Kipling set forth in these words, "You can lead the East, but you cannot drive it."
These Oriental youths, I found, responded best to kindness, to sympathy and interest in their needs and life. Firmness, of course, was necessary in dealing with them; but abruptness was unwise. More even than with Occidentals, love proved the great solvent. For Orientals have sensitive, high-tuned souls, and in dealing with them the brusque vigor of Americans must be modified to a gentler quality.
Yet in spite of the great, almost antipodal difference in temperament, Americans more perhaps than other nationalities quickly win the friendship of Orientals. This is because we are blessed, I think, with an innate quality of compatibility and sympathy which enables us quickly to enter into the heart of a people. The American teachers, as a whole, won and held the esteem and affection of their pupils.
A second truth which impressed itself upon me was that there is no real difference in the minds of men, no matter of what race. For here, teaching Greeks, Bulgarians, Armenians, Turks, I found a fundamental sameness, an equal ability to receive the education offered. In one class a Bulgarian might be the most brilliant pupil, in another a Greek, in still another a Turk.
I am convinced that when the world takes up a universal language and a universal education, we shall soon perceive the fallacy of the idea of mental differences in races, of inferiorities and superiorities. The sons of Adam are of one kind, and their progress and accomplishment is in proportion to their opportunity, their environment, their education.
MAN THE INTERPRETER
THERE is no marvel in the material universe so awe-compelling as the power of man to choose, and to hold, through struggle, hardship, bitter blow from outside and inner misgiving, to an ideal of right conduct, constrained not by outer force, but by inner will.
The size of one world or of the universe or anything merely quantitative is no determining factor in man's abasement or his pride. His pride is that he has the power of choice, obeys a spiritual law, can rise to the dignity of sacrifice, the least act of which is of more significance than the whole material universe. His task is to interpret life in the light of his highest possibility, his sternest duty, his most searching faith—to live up to the best he can hope or conjecture.—The North American Review.
THE DIVINE SERVANT—THE LIFE OF 'ABDU'L-BAHÁ
BY JINAB-I-FADIL
THE life of 'Abdu'l-Bahá is very significant among the lives of the past heavenly educators. If we study the history of the former manifestations of God we realize that the first portion of their lives has been free from anxiety and persecution, while the life of 'Abdu'l-Bahá from the day of his birth has been one of vicissitude, trial and painful. ordeals.
Moreover, the enemies and foes of 'Abdu'l-Bahá never ceased to plan and scheme to persecute and bring about his exile and banishment, and to annihilate his Revelation. And these people had more general power than the enemies of the former prophets.
One of the Divine Allegorical incidents was that 'Abdu'l-Bahá was born in Teheran the same night upon which the Báb proclaimed his mission in Shiraz—that is, May 23rd, 1844. Bahá'u'lláh gave the name of his father to 'Abdu'l-Bahá. This name was Abbas but he always called him Master—AGA—even when he was a little child.
The first few years of the life of 'Abdu'l-Bahá were spent amid the most tragic and dramatic events of the life of Bahá'u'lláh. He was the centre of the movement, every tragic event revolved around him and his home was the rendezvous of all the Bahá'ís. All the news and all that transpired in the Cause was brought to him.
His home was well known as the headquarters of the Movement and often groups of rowdies would throw stones and try to hurt the inmates. When 'Abdu'l-Bahá was a little child groups of urchins would surround him and try to stone him. Even at the early age of eight or nine years 'Abdu'l-Bahá had already witnessed the plotting of the enemies and had seen the friends martyred and guillotined. Up to this age he had seen many headstones of heroes and heroines who had gone to their death with radiant acquiescence.
Most of the time Bahá'u'lláh was absent from home traveling in the interest of the Cause, and visiting the friends in prison. His property was confiscated and both day and night his household was in danger, so there was no opportunity for 'Abdu'l-Bahá to go to school and learn the things which other children have to learn.
Nevertheless such deep and abiding attachment, such tender regard, solicitude and affection existed and was evidenced between 'Abdu'l-Bahá and Bahá'u'lláh that even in those early days some members felt deeply that 'Abdu'l-Bahá would eventually unfold, develop and explain the teachings of Bahá'u’lláh.
While Bahá'u'lláh was going about or in prison, at a tender age 'Abdu'l-Bahá was the object of regard and reverence of his family; all looked up to him as the head of the family in spite of his youth.
At the age of nine the great exile began. The government banished Bahá'u'lláh with his family in 1852 to the city of Baghdad. During a long cold part of the journey 'Abdu'l-Bahá was so thinly clad, his toes were frozen twice and the effect was felt by him all the days of his life. Often when he was tired out during the hours of day or night his feet would itch and ache.
During the twelve years of Bahá'u'lláh in Baghdad and Sulemaneyh of Kurdistan and the cave of the Mount of Sargalou where he went into retirement for the purpose of uninterrupted communion with God, 'Abdu'l-Bahá was the cause of happiness to his family as well as its hope.
In that period of time when 'Abdu'l-Bahá was between the age of nine and
twenty he associated with many theologians, mystical and philosophical groups. He opened the treasures of his innate knowledge among them, he entered into those deep subjects and elucidated them in such a clear manner that they marveled at his unlimited fund of information and asked him from what source he had received it. He answered them in these symbolical words: "I received them from my Father." Therefore, they titled him—"Eminent Wise Youth."
The physical general appearance of 'Abdu'l-Bahá was very pleasing. His face and form were beautifully proportioned and he was considered a very handsome youth. He radiated a heavenly spiritual power and carried himself with kingly dignity. As he walked along the streets people admired his carriage and physique, he had such strength and power in his bearing. One of the qualities of the character of 'Abdu'l-Bahá even when he was a youth was his great spiritual fortitude. He had innate poise and balance which no vicissitude could destroy; no one had ever seen him angry and he was never moved or swerved by any outside influence. His physical endurance astonished everyone. He seemed like a great ocean without a ripple on its surface.
Another characteristic of 'Abdu'l-Bahá worthy of emulation was his extreme generosity. In this loving kindness he gave freely of everything he had. It is related that in the home of Bahá'u'lláh there was a beautiful rug upon which he used to sit. One day a poor Arab brought a load of wood to the house. He saw the rug and was very much attracted by its beauty. He handled it caressingly and exclaimed: "Oh, how wonderful it must be to have such a splendid rug to sit upon!" 'Abdu'l-Bahá heard him and said: "If you like the rug, take it." The man would not believe it was really a gift but for fear he would lose it he put it over his shoulder and began to run, looking back every few minutes to see if anyone was coming to take it away from him. 'Abdu'l-Bahá said, "Go on, no one is going to take it away from you." 'Abdu'l-Bahá had a wonderful sense of humor.
When he was but a child he was taken to the mountains to see his father's sheep. There were thousands of them; the shepherds gave him a feast. At the end of the day the chief shepherd came to 'Abdu'l-Bahá and told him he must make a present to the shepherds. 'Abdu'l-Bahá said, "I have nothing"—the man said, "But you must give something"—So 'Abdu'l-Bahá said, "What about the sheep?"—and he gave them all the sheep. When Bahá'u'lláh heard this he laughed and said, "We will have to protect 'Abdu'l-Bahá from himself—some day he will give himself away."
Another characteristic of 'Abdu'l-Bahá was his sociability, courtesy and politeness shown to all degrees of society. He associated with the highest officials, and with people of all ranks, giving them his divine knowledge and thereby raising them to a higher level of comprehension. Likewise he went among the most lowly in the same attitude.
In the East people spend years and years of their time trying to perfect themselves in penmanship. It is considered an art of the highest order and a man will spend twenty to fifty years teaching people this calling. 'Abdu'l-Bahá's penmanship was so beautiful and so perfectly in accordance with all the sacred writings of the East that samples of his work were used to copy from. His knowledge of the Arabian and Persian writing was so great that it seemed a miracle to the people though he never studied in his life.
His range of vision was miraculous, and when talking to Arabs they felt the utmost reverence for him. With philosophers and learned men he carried on conversation which astonished them. Without previous study on any of these subjects he could understand and converse and raise the thought for them to
a much higher level than they themselves were able to reach.
When Bahá'u'lláh was sent forth to his second exile with his family and followers for four months and had to travel through the most inhospitable desert and villages in Mesopotamia, 'Abdu'l-Bahá was constantly protecting and helping him.
During the exile of Bahá'u'lláh and his family for four months in Constantinople and five years in Adrianople, the spiritual attraction of 'Abdu'l-Bahá in his association with many important people was manifested more and more, and won them to him in such a manner that they tried to remove the difficulty of Bahá'u'lláh and help him. For example, the Turkish Governor of Adrianople became so intensely interested that he spent days and nights listening to his conversations. When the order came for the next exile he was unable to give it in person as he was too much affected by sorrow at parting and was obliged to send the summons by letter.
When Bahá'u'lláh and a group of his followers were exiled to Acre and were imprisoned in the barracks, as a result of the terrible climate of the city and the loss of nourishing food, the very unhealthy water and abominable conditions of the prison, they were all sick, and some of his followers were relieved by death. Through these dire conditions 'Abdu'l-Bahá was untouched by disease and continually ministered to the needs of the afflicted ones, giving them necessary remedies and cooking their food with his own hands. Thus through his protecting ministrations they all recovered.
After these two years of the terrible imprisonment of Bahá'u'lláh in which no one of his followers was permitted to enter that city to visit him, and the nine years following when Bahá'u'lláh was confined to one little house in Acre, through the instrumentality of 'Abdu'l-Bahá and his association with eminent people Bahá'u'lláh was finally, at the end of eleven long years of imprisonment and hardship, permitted to leave the dreadful city of Acca and go to a large comfortable house called Kasr-Bahaji which had beautiful gardens that were brought into existence by the efforts of 'Abdu'l-Bahá. In this beautiful place Bahá'u'lláh spent the rest of his days, but 'Abdu'l-Bahá remained in Acre with his family meeting everyone, attending to the solution of problems, interviewing statesmen, governors, lawyers, etc., in regard to different cases. To him all people came for the solution of their difficulties.
'Abdu'l-Bahá protected the Cause from all objections and opposition. Thus Bahá'u'lláh was left free and unhampered to prepare his message for the world and his followers were now able to visit him. One day of each week of his extremely busy life 'Abdu'l-Bahá went to visit Bahá'u'lláh at Bahaji. On these occasions he always walked, thereby showing his attitude of humility towards his father. But after Bahá'u'lláh told him that he must ride, he obeyed him. He would leave the city of Acre riding, but as soon as Kasr came into view he would dismount and walk. On the other hand, upon the recognized days of 'Abdu'l-Bahá's visits to Kasr, Bahá'u'lláh would watch for his coming from a second story window, and as soon as he saw him approaching he would call to his household saying, "The Master is coming, go and meet him!" No sooner would father and son meet than one would witness the utmost humility of the son and utmost love and devotion of the father, making the most dramatic picture conceivable. At these times no one was permitted to enter during their conversation, not even the family. No one could understand this mystery between son and father. It makes one recall the words of the Bible where it is declared, "The Father is in the Son and the Son is in the Father." There has never been in the world a relationship so sweet and perfect, with so much
trust and confidence on both sides. In every way 'Abdu'l-Bahá was the prototype of Bahá'u'lláh. They were the same height, their voices were alike, and their manner of discerning.
These were enough to make clear that the glory of God was shining in him, and would continue to shine in him after the ascension of his father. Yet Bahá'u'lláh wrote in almost all of his writings, clearly as well as symbolically, of his station. In the "Tablet of Beirut" he calls him the "Mystery of God." Particularly, in the most Holy Book he said emphatically that the people must turn their faces towards 'Abdu'l-Bahá who was the Branch of the everlasting tree. He also declared that 'Abdu'l-Bahá held the keys which would open the Holy Tablets and Holy Books. Finally he proclaimed the station of the Center of the Covenant, 'Abdu'l-Bahá, in the Tablet of the Covenant, which he sealed and gave 'Abdu'l-Bahá. In nine days after the ascension of Bahá'u'lláh, in 1892, the seal was broken by 'Abdu'l-Bahá amid the group of Bahá'í friends and it was read by them.
Thus 'Abdu'l-Bahá ascended the throne of the Covenant of Bahá'u'lláh and the glory of his father began to shine through him, to guide, like a shepherd the children of men to the oneness of God and the brotherhood of man.
Verily, it seemed that Bahá'u'lláh had not departed but his sovereignty was still living in the garment of servitude. The pen of 'Abdu'l-Bahá began to move for all the world, spreading the breath of life in the utmost humility and kindness as did the pen of Bahá'u'lláh in the form of lordship and command.
Now at this time 'Abdu'l-Bahá, with his great executive power, began to establish the Cause of God in the hearts of humanity. He sent more teachers and workers to different parts of the globe, and a new life was manifested among the friends. Thousands of epistles, perfect jewels of wisdom and knowledge concerning the affairs of life and about religion and divine philosophy, were revealed by him to the world.
All these activities increased the envy of the enemies of the Cause. They had thought that at the passing of Bahá'u'lláh everything would come to an end. Now, however, witnessing the renewed power and strength in 'Abdu'l-Bahá they increased in activity and numbers, and a new group whose jealousy had lain dormant in Bahá'u'lláh's lifetime now arose against 'Abdu'l-Bahá. Those who merely met him visiting the prisons, entertaining the governor, officials and other guests, and who saw the increasing number of pilgrims from different countries, would hardly suspect that enemies of the Cause existed; for though their persecution continued day after day for years. 'Abdu'l-Bahá tried to lead his enemies and those envious of him with the utmost kindness into the path of unity and service. But their envy was too great, and they paid no heed to his advice, opposing him more and more, till at last 'Abdu'l-Bahá left Acra and his family and went alone to Tiberius and to Elijah's cave in Mount Carmel, there to supplicate and commune with God.
Humanity always rejects its educators, choosing to follow personal desires, even distorting religious teaching into an excuse for disobedience, and those who are regarded as foremost in religious matters are dominated by their pride to deny a Saviour. Nearness to God and His Manifestation is a spiritual union, not a physical relationship. A spiritual soul, however remotely situated from a Manifestation, can nevertheless be more closely attached to that Manifestation than anyone related only by ties of blood. The foremost followers of a religious teaching are like mirrors before a sun, but as their light is reflected and not self-created, should they turn from the sun their light will cease to shine. Thus, Bahá'u'lláh said, a spiritual educator is a divine balance, and the people of the world are weighed by him.
The efforts of 'Abdu'l-Bahá's enemies were known only to those few who were intimately close to him.
In spite of the fact that 'Abdu'l-Bahá refrained for the time being from teaching the Cause of Bahá'u'lláh on account of official prejudice against it, the people through his counsel and guidance began to recognize his great station. 'Abdu'l-Bahá worked with such ease, assurance and poise that he gave confidence to all who visited him. The doors of his house were never closed; they remained open from sunrise to sunset. All manner of people came to him to adjust their problems. Men and women poured constantly in and out of the house, for 'Abdu'l-Bahá was always ready to uplift and counsel the downtrodden.
Different religious leaders and government officials came to him to present their questions. Even the Arab Bedouins and their sheiks had the greatest devotion and respect for him, journeying great distances to see him. They regarded him as a holy patriarch and received from him gifts, both spiritual and material. Such was his influence that his simple word was willingly obeyed by them when often governmental authority failed.
The fame of 'Abdu'l-Bahá's generosity and love became such a protection that frequently visitors traveling through the desert to him were not only free from Bedouin attacks, but were also accorded safe conduct.
His simplicity of life forbade his personal use of the costly gifts pressed upon him by his friends in many countries, and he preferred to pass on these offerings to people in need.
A wonderful sight at Acre was to be seen every Friday morning before the house of 'Abdu'l-Bahá. From early morning the square would be crowded with the poor, the aged, and cripples, men, women and children. 'Abdu'l-Bahá would come out with some of his friends, and the people would crowd round him, yet reverently, like children round a father. He would move from one to another, speaking kindly advice and comfort and putting money into their hands. He was especially kind to widows and their children.
It was indeed a miracle that a prisoner, persecuted and faced with opposition from so many powerful authorities, could thus gain such influence over all kinds of people with spiritual weapons only. As long as 'Abdu'l-Bahá lived the people felt perfect confidence in the future, no matter what happened. They felt he was a divine father to whom they could go at all times, a master to whom they could turn at any moment. He continually ministered to their sufferings, often choosing to go on his errands of love at night.
But all the time his enemies had been watching their opportunity to vent their jealousy. They secretly sent many false reports to the Government in Constantinople, and circulated forged letters purporting to have been issued by 'Abdu'l-Bahá. Each time the governor or other officials of the prison city were changed, they would bribe them to unite with them in their opposition to 'Abdu'l-Bahá. But although disheartened by these continuous intrigues, 'Abdu'l-Bahá's power rose supreme above such hatred and won over those officials whom his enemies had persuaded to oppose him.
During this time of persecution, surrounded by spies and enemies, 'Abdu'l-Bahá accomplished the difficult task of having the remains of the Báb brought from Persia to Haifa. He had constructed the shrine on Mount Carmel which was to be the resting place of the the body of the Bab. This edifice was made the subject of a new attack. With the cooperation of a few of the prison officials 'Abdu'l-Bahá's opponents sent false information to the Government that he was building a fortress on Mount Carmel and had so much influence with surrounding and foreign powers that the Turkish Government would not be able to withstand his power. This false report
caused the Sultan such alarm that he ordered 'Abdu'l-Bahá to be either drowned or exiled to the heart of the African desert.
His friends, anxious for his safety, begged him to leave Acre; but saying that it was his duty to stay, he sent them away to different places in Egypt, and disregarding all threats, remained. with certain members of his family in Acre.
When the Governmental Investigation Committee arrived in Acre the enemies of 'Abdu'l-Bahá associated with them to induce them to make a false report. Accordingly, without visiting 'Abdu'l-Bahá or finding out his version, information was sent that the rumors were true. While these plots were progressing and the atmosphere was tingling with suspicion, every one was amazed to see that 'Abdu'l-Bahá was planting trees and building a house as though nothing would happen.
When the judge sent for 'Abdu'l-Bahá to present himself in court the sorrow of the friends was unbearable. They feared he might be taken away immediately and they would never see him again. But 'Abdu'l-Bahá reassured them, saying that his greatest joy and happiness would be to be hanged there in Haifa. Bahá'u'lláh had a wonderful felt cap or headdress which was called a crown and this had been treasured by 'Abdu'l-Bahá after the ascension of the Blessed Perfection. Several times the friends had suggested that 'Abdu'l-Bahá should wear this but he always replied, "There would be but one occasion to wear it—if I were to be crucified." At this time he asked the family to have the headdress ready.
When 'Abdu'l-Bahá entered the court he found the charges and false testimony prearranged. After admonishing his accusers for persecuting the Cause of Truth as had always been done in former ages he said, "If you desire to condemn me, I am ready and willing to sacrifice my life and will sign any indictment you prepare, for it will bring me great happiness to be martyred as were the promulgators of Truth before me."
Just at this darkest hour, when events were most ominous for 'Abdu'l-Bahá and the Cause, the whole situation changed with a miraculous suddenness. The revolution of 1908, by the Young Turk Party, brought entire freedom to him who had been the world's Greatest Prisoner.
(To be continued)
THIS VERY HOUR
BY ALBERT DURRANT WATSON
- If all the kind deeds never done
- Should blossom into flower
- The earth would be a paradise
- This very hour
- And if the dear words never said
- Found utterance today
- The winter in a million hearts
- Would turn to May
- If all our good intentions were
- Pushed on to gracious deed
- I think their power would promptly end
- The age of greed.
GREEN ACRE—A SUMMER PARADISE BY GEORGE ORR LATIMER
IN 1893 the World's Parliament of Religions at Chicago laid the foundation for a new and broader understanding of religion as the basic incentive to the various civilizations of the world. For perhaps the first time in this western hemisphere, the fundamental points of contact of all the great religions were recognized in this memorable congress. The inspiration of this event so imbued Miss Sarah J. Farmer, daughter of Moses G. Farmer, the inventor, with the desire to further break down the barriers of religious prejudice and racial antagonism that she determined to found a center which would permanently carry on the ideals of freedom and tolerance in religion.
During the following summer this noble ambition was realized. Under the direction of Miss Farmer, the first conferences for the investigation of reality were established in the little town of Eliot, Maine, her birthplace. The center of activities, located just four miles from Portsmouth, New Hampshire, on the sloping banks of the Piscataqua River was named Green Acre. This spot, once the old council grounds of the Penacook Indians where tribal differences were settled by the peace-pipe, later became a center for the soul-searching thought of the transcendental school of Emerson and Thoreau. Then on July 3rd, 1894, a little group of devoted souls, under Miss Farmer's inspiration gathered together to sing "The Battle Hymn of the Republic," and with heads uncovered, hoisted the Stars and Stripes to the top of the flag-pole, followed by a white flag inscribed with the legend "Peace." Thus Green Acre, destined by God and nature to be a center of love, liberty and peace, heralded its mission to the world.
The first year brought such men as Edward Everett Hale, Ralph Waldo Trine, Lewis G. James and Vivekananda to the conferences. Since then a steady stream of writers, artists, philosophers, scientists, musicians and religious leaders from all parts of the world have come to give their messages for the betterment of humanity. The chief objects of the Green Acre conferences have been the furtherance of universal peace, brotherhood, tolerance, sympathy to all mankind, mutual assistance and co-operation, social service and the study of the fundamental principles of all the religions and their comparative co-ordination.
Over a period of thirty years, men and women have come to Green Acre each summer to assist in the establishment of these ideals. A survey of the long list of speakers reveals such names as William Lloyd Garrison, Edwin Markham, the poet, George D. Herron, T. Yanaguchi, Edward S. Morse, Julia Osgood, William Norman Guthrie, Rabbi Joseph Silverman, W. D. Howells, dean of American Literature, Annie Besant, head of the Theosophical Society, J. H. Hyslop, the great psychologist, Booker T. Washington of Tuskegee, Jacob Riis, Alfred Martin, leader of the Ethical Culture Society of New York, the quaker Edward Rawson, William A. Key of London, Dharmapala the Buddhist, and the great historian and oriental scholar Mirza Abdul Fazl.
For three years Joseph Jefferson, the eminent actor, delighted groups under the famous Lysekloster pines with his readings and studies of the drama. Geraldine Farrar, long before she became a star on the operatic stage, charmed hundreds with her golden voice. Close by the Inn an old apple tree still stands under whose branches John Greenleaf Whittier built a rustic bench for the gathering of his circle of friends.
So the list runs on and on, of souls touched by the spirit of the new age.
One year seventeen different faiths were represented. Then came the year 1900, called Sabbatical year, which found Miss Farmer journeying to the Holy Land to visit 'Abdu'l-Bahá, the world's Greatest Prisoner, as he was then known because he had spent forty years of imprisonment on account of his universal teachings and prophetic utterances. Here Miss Farmer received new courage and inspiration for her work, and returned to develop and enlarge the scope of Green Acre.
The year 1912 marked another step in the growth and inspiration of Green Acre; for 'Abdu'l-Bahá, liberated from physical confinement, came to the United States, and repaid Miss Farmer's visit by going to Green Acre with his message of unity, peace and justice. No one can forget the meeting on the beautiful lofty hill near Green Acre, Mount Salvat, dedicated by 'Abdu'l-Bahá to be the center of a great university and a universal temple of worship. The imprint of his ('Abdu'l-Bahá's) spirit has been the urge to keep Green Acre alive through its trials and financial difficulties.
Three years ago Green Acre, after twenty-seven years of service, was physically run-down. The many buildings were in need of repair, cultivation was needed in the fields, new resources had been untouched. Again inspiration came from the Holy Land, and today after three years of effort one finds Green Acre with a healthy and beautiful physical body wherein the mind and spirit dwells in the utmost health and happiness.
The Inn, its cottages, and other buildings have been repainted. The dead undergrowth along the banks of the river have been cleared, so that an unhampered vision of the glorious sunsets is obtainable. Flower beds are found everywhere. The famous pine woods have been cleared so that one may enjoy walking through its groves. The Fellowship House, a gift of Mrs. Helen Ellis Cole for the entertainment of the speakers and guests, is more beautiful than ever this season.
This year several new cottages and studios have appeared and the visitor will find a warm welcome in places known as the "Home Harmonious."
The lecture program consists of such delightful speakers as Jináb-i-Fádil, Professor of Law and Logic of the University of Teheran, Persia; Dr. John Herman Randall of the Community Church of New York City; Taracknath Das, one of the foremost Indian scholars in the United States; Stanwood Cobb; Professor Harrington, who for many years has deeply interested Green Acre audiences with his illustrated lectures on modern science; Professor Carter Troop, President of the New York Lecture Association, well-remembered for his charming literary reviews; and Professor G. A. Shook of Wheaton College, who will conduct a series of courses throughout the summer on astronomy, chemistry and mobile color.
There is no Chautauqua in America that offers such opportunties for mental, spiritual, and physical enjoyment as those to be found at Green Acre. The doors are open to all humanity. The interest and assistance of its members and guests provides the motive power for continued progress and success. Here is to be found love, peace, tranquillity of soul, co-operation, and an unhampered pathway to greater spiritual knowledge and a broader outlook on life. Prejudices are forgotten as the spirit of service takes possession of the heart. "In the light of greater lives we see the vision of our own."
The Green Acre Fellowship has entered its 31st season. It invites every well-wisher of humanity to share its opportunities, privileges, facilities and the charm of its natural setting. Its doors are open to all.
IMPRESSIONS OF 'ABDU'L-BAHA
BY SHAHNAZ WAITE
WHEN I first saw 'Abdu'l-Bahá I was alone and I came face to face with him all unexpectedly. He stood not over four feet from me. It was in the upper court of his prison home in Acre, with the blue sky overhead and the sunlight shining down brightly upon him, the hour being but a little past "high-noon." I might have thought him a member of his family, but every atom of my being, my heart and soul cried out—"This is He." The face of my dreams of him stood before me with that heavenly smile of welcome. The Light of Infinite Love was radiating from his countenance. Majestic, and yet sublimely tender, he was looking right into my eyes. I gave a start as if I had suddenly been plunged into an ocean of Light, then stood transfixed. It seemed as if I had come upon him unawares and saw the Glory of the Lord shining forth around him; and I know I must have felt as did Mary Magdalene when Christ revealed Himself to her in her vision after the crucifixion—"The Risen Lord." He was dressed all in white. His hair fell in soft waves about his shoulders and his head was crowned with a white turban bound around with a white cloth. His step was firm and kingly. I walked toward him and as I stood and looked up into those marvellous eyes, I knew that every thought, every act of my life was known to him. Yet knowing this, I could fearlessly, unwaveringly meet his gaze, realizing all my sins and weaknesses, yet knowing he understood me as I could never understand myself and that he was indeed Infinite Love Incarnate. Later he came to greet us in Dr. Moody's room and I was fully confirmed—this was truly 'Abdu'l-Bahá, but a very different one I felt from the one I had first seen. As he firmly grasped my hand with that welcoming pressure that comes deep from the heart, a handshake that warms you through and through, I saw the divinely human man, the personification of my highest ideals of an earthly father.
In height, 'Abdu'l-Bahá was in reality but medium, yet he held himself so superbly, with such commanding dignity, and carried his head so high, and with such an air of majesty, that he ever gave the impression of great height. His voice was wonderful, full and vibrant; each word was uttered with marked distinctness and with that tonal quality, which leaves a faint echo, as it were, or wave vibration such as comes from a beautifully toned bell. All through the day it rang out, first in one place, then another; for with astonishing rapidity 'Abdu'l-Bahá seemed to be everywhere—now in the garden, now in the room close beside the entrance, now in a guest's room,—or you could hear him calling some one in the "family section" of the "prison home." Always when I heard his voice, I felt its vibrations most deeply. Like his face, his voice expressed every emotion, from tones that are stern and emphatic to those as tender and loving as a cooing dove's.
His eyes defied description. I only know that to me they seemed gray with a circle of white around the iris, which at times became luminous. Sometimes in the light I caught a shade of blue, and again by lamplight they seemed brown; ever changing were they and wonderful. Like his face and his voice, they too expressed every emotion felt by him.
I was deeply impressed by His naturalness, his lack of conventionality and set form, and his refreshing simplicity. Divinely simple and simply Divine was he.
BAHÁ'Í NEWS NOTES
A PARTY of three—Miss Leonora Holsapple, her sister, and Miss Maud Mickle, sailed from New York early in December last bound for Para, the northernmost port of Brazil. It is the second teaching tour of Miss Leonora Holsapple in that country to further the solidarity of mankind and strengthen anew the bonds of brotherhood and love. It is interesting to note that they found the ship's officers attracted to the Universal Religion of Bahá'u'lláh.
In writing of her experiences, Miss Holsapple makes a very charming story of her talks with her fellow passengers enroute to South American ports. The diversity of nationalities made the association far more interesting to the Bahá'í teacher. For instance, there was an attractive young married couple enroute to Iquitos, Peru, the husband a Swiss and engaged in the lumber business; the wife a Massachusetts girl, graduate of Columbia College and a teacher of "Home Economics" before her marriage. Another young married couple enroute to Sao Luiz, Mr. R., a Syrian—his wife a Porto Rican. Then there was a young Brazilian returning to his country after several years in the United States in college and in business. Another young man from the United States, a "Soil Specialist" on his way to join the American Commission studying the rubber situation along the Amazon. Still another passenger was an English woman who had spent most of her life in the Barbados and had married a Peruvian. There was also a Peruvian gentleman with his two daughters bound for Para. Miss Holsapple is an ardent linguist, and with Esperanto, Portuguese and some Spanish, she was able to teach all the way to South America. All were deeply interested in the Bahá'í Message and Principles, and eagerly sought literature.
Arriving in Para, Miss Holsapple was delighted to meet friends with whom she had associated on her former visit, and later she gave several public addresses. In the City of Manaos three lectures were given in Portuguese, and the subjects "The Eternal Covenant of God," "The Divine Civilization," and "The Station of Woman," attracted a large attendance and throughout the talks a deep interest was manifested. "The Star of Happiness is in every heart," she writes, "and the people of South America are ready and waiting for the real Remedy which will remove the clouds so that all will be willing to join hands and go forward speedily on the Path of Universal Peace."
She tells the story of a family living in that town who are real Bahá'ís, their home, a home of loving service not only to the members of the family but to the entire community. The poor constantly go to this home for money, food, and clothing. In his leisure hours Snr. G. studies homeopathy and he keeps a large supply of homeopathic remedies which he gives to the poor. Likewise he often goes to their homes and prays for them when they are ill, and has effected some cures. The family set a certain day once a month for distributing beans and flour to the poor. "Seventy or more came the day we were there," writes Miss Holsapple, "a touching sight: children, men, and so many old women with worn, wasted frames, some of them leprous. It reminded one of the scenes so many times described when the Master in Acre distributed food and clothing to the poor."
Miss Holsapple records many other interesting experiences in Manaos, stressing the distinctive courtesy and kindness of all the people and the very important assistance rendered in the spread of Bahá'í teachings.
Incidentally many outings were arranged especially for their pleasure, attractive and interesting to the stranger within their gates from the viewpoint of scenery and native customs particularly. The following little incident will give a glimpse of the unexpected! "On one of our outings, we happened upon rather a unique "festa" in a grove on the banks of the Amazon. There were thirty or more men and women, young and old, all dancing in their bare feet on the bare ground to music furnished by an orchestra particularly unique. Two or three men were shaking tin cans of dried corn, closed so that the sound produced was somewhat like that of a rattle, while others played guitars and flutes, and rendered an occasional song."
Several other surprises were in store for them also, for instance, the invitations to teas and dinners arranged by and through the courtesy of Mrs. McC. whom they had never met before and who had never heard of them. This charming woman makes a point of entertaining all American and English people who visit the City. She was hungry for spiritual food, and joyously received the Message presented to her.
Other cities visited were, Sao Luis, Maranhao, Ceara, Recife, Maceio, Santos, Sao Paulo, Rio de Janeiro, Victoria, and last and perhaps the most wonderful of all, the City of Bahia, Brazil, which 'Abdu'l-Bahá had said long ago should especially be visited. "As this City was christened with the name BAHIA there is no doubt that it has been through the inspiration of the Holy Spirit." Our friends are now living in this City and have established a Center where there are regular weekly meetings.
The Theosophical groups, Spiritualists, and Esperanto Societies throughout the cities visited always warmly welcomed the Bahá'í teachers; also the newspapers co-operated in a very remarkable way, fully and freely publishing all talks and articles.
'Abdu'l-Bahá stated in one of his illuminating tablets:
"In the course of years, the North, Central and South American Republics will be drawn nearer and nearer together . . . . . .They will find their national and international interests so identical and akin, that they will forget all their petty jealousies and apprehensions and work together for the advancement and prosperity of all America." 'Abdu'l-Bahá also commended very highly the Pan-American Union in Washington whose representatives from all the American Republics come together with the utmost friendship "and discuss with each other those problems which are conducive to the progress of all."
"Regarding the teaching of the inhabitants of those countries, the believers (Bahá'ís) must strengthen the tie of friendship. . . . .the intentions must be purified, the effort ennobled and exalted, so that ye may establish affinity between the hearts of the world of humanity. This glorious aim will not become realized save through the promotion of Divine Teachings which are the foundations of the holy religions."
"LET THIS century be the sun of previous centuries, the effulgence of which shall last forever, so that in the time to come they shall glorify the twentieth century, saying that the twentieth century was the century of life, the twentieth century was the century of international peace, the twentieth century was the century of divine bestowals and the twentieth century has left traces which shall last forever."
—'Abdu'l-Bahá.
صفحه 1 - 5
و در ظلّ امر او تورات و انبیا و کتب بنی اسرائیل چنان ترویج شد که امروز قریب چهل و سه میلیون نفوس روی زمین بآن انبیاء و کتب خاضع و خاشع و به قرائت و تعلمّ و اقتدا بآن افتخار مینمایند و اگر مسیح طلوع نمیکرد الی اکنون نیز مانند مدّت یکهزارو چهار صد سال قبل از آن دیانت اسرائیلیّه محدود و منحصر مهربان اولاد اسرائیل جهود و از آن دائر و مضیقه قوم بیرون نمیگذاشت و نیز بواسطۀ طلوع محمّدی و در تحت تعلیمات او انبیای بنی اسرائیل و نیز مسیح و حواریش چنان ترویج شدند که امروز قریب 200 ملیون نفوس روی زمین بنام مسلم فقط بوده بواسطه تعلیمات محمّدی تمامت آن انبیاء گرام او را معتقد و مؤمن بنام آنان خاضع و خاشع اند اگر طلوع محمّدی نمیشد چنانچه در مدّت قریب دو هزار سال یهود و پانصد سال مسیح قبل از آن این ملل و اقوام که امروزه بواسطۀ اسلام بانبیاء بنی اسرائیل و مسیح مؤمن اند بهیچ یک آنان علم و اعتقادی نداشتند الی اکنون نیز بهمان منوال باقی میماندند اینک در ظلّ تعالیم بهاء الله انبیاء بنی اسرائیل و مسیح و حواری و بیانات آنان و حضرت رسول عربی و آن و اصحابش قرآن و معارف الهیّه اش چنان در شرق و غرب علم ترویج گرفت که اکنون هزاران نفوس در شرق و غرب از مابین ملل و ادیان متنوّعه در تحت تعالیم بهائی بآن مظاهر مقدّسه ستایش نموده و از انوار آن و شعار مقدّسه استغاثه حاصل کرد و قلوب و افئده شان
بسوی آنان متوجّه و خاضع میباشند چنانچه اگر طلوع این تعالیم جدیده که مروّج حقیقت کلّ انبیا است نمیشد مانند مدّت قریب سه هزار و سیصد سال یهود و هزار و هشتصد سال مسیح و هزار و هشتاد سال اسلا معرفت کاملۀ آن انبیاء مقدّسه و حقیقت متمادیه تعالیمشان تفهیم نمیشد اکنون نیز امور بهمان مجهولیّت و اشتباه باقی میماند نگارنده را ورود در یکی از بلاد ایالات متحّده بلا درنگ شخصی از اعراب مسلم سوریه ئی در هتل بملاقات آمد که با عدم سابقه معرفت از شدّت وجه و شوق اشک در حلقه چشمانش میگردید معلوم شد که چون فتوغراف و معرفی این بنده را در جریده دیده و خوانده دانسته که شخصی از عالم اسلامی درین مهد مسیحیّت در معابد و مجامع صحبت میکند از شدّت اشتیاق خودداری نتوانست و پی در پی شکر الهی کنان میگفت که درین بلد معظمّ فقط او مسلم و نفوسی که برای خرید اشیاء بمحلّ تجارتش میآیند و او را میشناسند هر چند مانند بعضی نفوس جاهل متعصّب دینی مشرقحرکات غلیظه نالایق از آنان صادر شد ولی بحرکت اعضا و ایما و اشارات پیداست که وی را شخصی منکر و نالایق مینگرند و اسلامیّت را حقیر میشمارند و لذا محیط زندگانی در نظرش تیره و تار است گفتم مژده آنکه در همین بلد جمع کثیری از خود امریکائی ها موجود که اسلامیّت را بتمام جان و دل دوست میدارند و تقدیس حضرت رسول و قرآن کریم را چنانچه باید و شاید لازم و واجب میشمارند و چون وی را بمجمع بهائیان بردم و جمعی از نفوس امریکائی را مشاهده کرد دیدم بدیدۀ تعجّب مینگرد گفتم تعجّبی نیست اینان فی الحقیقه کاملا و طرا بهائی و مسلم حقیقی اند خود آنان جویا شود و چون بنای تکلمّ گذاشت بر حیرتش بیشتر افزود چه که آن نفوس نه تنها مقام مقدّس حضرت رسول عربی را کماینبغی متناقض عظمت قرآن شریف و تعالیم نبوی میدانست و به تغییرات تومیانه بسیار محترم و از او و آل و اصحابش یاد میکردند بلکه کسری از بیانات دقیقه عمیقه اسلامی را که کثیری از خود اهل اسلام از آن بیخبر و آنان در ضمن کتب بهاء الله آنرا ملاحظه کرده و در لوح خاطرثبت داشتند قرائت و تجلیل مینمودند و دانست که آن نفوس بحقیقت اسلامی پی برده اند هر چند از اختلافات فرقه ئی و تعصّبات شعبه ئی در عالم اسلام دور و نیز از تقالید قشریّه و تغنی عن الحق شنیا بعید و مهجورند و این است مصداق همان وعده و بشارت که در یک دورۀ آتیه طلوع انوار حقیقت شده و حقیقت اسلام بر عموم اهل عالم ظاهر وحیّ بعیده آنرا خواهند پذیرفت .
دین و سیاست
بناء دین بر اساس توسلّ بعالم ماوراء الطبیعه ومقصد آن تنویر افکارو تهذیب اخلاق ابناء سیاست بر کیفیّت ملکداری و فرمان گذاری است و از ایندو اساسا و مقصدا از بکدیگر بعید و جدا هستند از اینرو یک شخص مسیحی مثلا از آنجهت که مسیحی است منتسب بهیچ روش
صفحه 2 - 5
سیاسی نیست ولی از آنجهت که در محیط انتظامات یک مملکتی زندگانی میکند ممکن است که بفکر خود طریق از طرق سیاست و ارگان داده باشد خصوصا امر بهائی که از ابتدا بصراحت و تأکیدات پی در پی در بیانات و نوشتجات تجنبّ خود را از سیاست اعلان و اشهاد نمود ولی بداندیشان ادیان با آرزوی جهالت و بسادگی تعصّب دینی موروثی و یا معتمدانه و مغرضانه آنچه میخواستند و میتوانستند بادیان می بستند و نسبت میدادند چنانچه حضرت مسیح با آن انقطاع کلیّ و تعالیم روحانیّه محضه نزد حکومت استعماریّه رومانیّه در فلسطین و نزد پیلاطس باقرار اعاده سلطنت یهود و استقلال فلسطین متهمّ و این با اغراض و تعصّبات دینیّه رؤسا ء یهود توأم گشته و مؤدی بشهادت آن بزرگوار گردید ولکن همین شهادت سبب علوّ امرش شد و حضرت موسی بتهمت تأسیس اتحّاد اسرائیل و انبعاث بر ضدّ حکومت مصر متهمّ و حال آنکه منظور آن حضرت تأسیس تمدّن حقیقی آسمانی در مابین فرزندان ابراهیم و اسحق و یعقوب بود و آن تهمت منجر بحمله فرعون مصر بر او و قومش گردید ولی همان سبب استقرار اساس معنوی او گشت و حضرت رسول متهمّ بقصد تأسیس سلطنت جهانی و حتی به ائمّه اطهار چه تهام ها در اینخصوص رسید چنانچه حضرت سیّد الشهداء بواسطه همین گونه تهمت شهید گشت ولی این تهم و بلا پیوسته سبب اعتلا و ارتفاع مقاصد مظاهر الهیّه بوده و امر بهائی در این عصر از ابتدا الی کنون پیوسته مورد تهم و نسبت های کاذبه از طرف مشبهین بیغرض دیانت موروثی ویا متعمدا از طرف نعضی میدان داران عرصۀ سیاست بود گهی نسبت بطرفداری استبداد و گاهی تهمت حمایت از ارتجاع و هنگامی بهتان حریّت صرفه دومی افترا و هواداری از جمهوریّت و توفیق نسبت بتأسیس یک دین تقلیدی تازه و زمانی تهمت قطع ریشه دیانت و نسبت بچندین امور عجیب و غریب دیگر دادند که هرگاه آن مقدار از احتیاجات از اوراق منتشرۀ افترائیّه که در دست است جمع و تألیف گردد هرآینه کتاب ضخیمی خواهد شد و نیست مگر همان تکرارات مفتریّات ادوار گذشته و تاریخ خود را اعاده مینماید ولی همه این تهم که در ظاهر موجب لطمات باین امر و صدمات و قتل و غارت و یغمای پیروان این امر میگشت تاکنونسبب توقیف جریان و ترقیّ این امر نشد که
سهل است موجب شدّت طبّ ناس و سرعت انتشار آن گردید الی الیوم که خیمۀ این امر در قلل جبال مملکت بنی الاصغر در شرق اقصی چین و ژاپون و غرب حتیّ امریک و جنوب اقصای افریقا و سائر قطعات عالم برپا شد و در هرجا بجریان و سریان شدیدتری در ترقی و نموّ است اکنون هرگاه دست زبردستانی چند آنرا بتهمت کهنه و یا تازه دیگری متهمّ سازد و بالغرض سبب یک قتل و غارت جدیدی از فرزندان مملکت گردد باین میدان ترقیّات وسیعۀ عالمگیر آموزمند نتواند نمود و مفخرتی که برآن متصوّر است فقط افزودن یک لکه باریکتر بر تاریخ عصر حاضر مملکت و جلب تنفرّ ملل و ممالک متمدّنه است یا للعجب هنوز در قرن بیستم عصری که کوههای جهالت و استبداد در هم شکسته و کوبیده شد انسان بنام تفاوت و تخالف در عقیده خون همنوعان ساکن در مملکت خود را میریزد اصرار دارد که تو باید همانطور فکر کنی که من میکنم و بهمان عقیده باشی که من هستم حاشا و کلا دیگر این تصوّرات در آئینه عالم انسانی مرتسم نخواهد شد و این متاع اگرنه در این عصر بطرز یقین در قرن آتی خریداری نخواهد داشت امر حضرت بهاء الله بر اساس وحدت عالم انسانی و اخوّت و عدالت حقیقیّه بشری قرار گرفته و جانفشانیهای بهائیان عالم در این است که که این گلهّ متفرّق انسانی با هم مرتبط و متحد و در مرتع واحد یعنی کرۀ زمین بنهایت الفت چرا نمایند وفی الحقیقه انسان با وجدان از استماع تعرضّات و غرض رانی ها نسبت بچنین مقصد مقدّس اعلی و پیروان جانفشان آن مندهش و تأثرّ شدید مییابد .
اعلان
مقالات نافعه در مواضیع مناسب جریده هر وقت از هرجا برسد با کمال امتنان نشر خواهد شد .
صفحه 1 - 4
و آئین نیاکان چند هزار سال قبل باقی ماند و با آنهمه تأکیدات و تصریحات متعالیه که در تورات در مواضع و مواضیع متکثره در خصوص ابدیّت احکام آن مذکور طبع کند که شما متعقد به نسخ و تغییر آن بواسطۀ ظهور مسیح شده اید و کلام سنت پل را نصب یمین موده اید که ( شریعت تورات از جهت صعف و عدم نفعش و ابطال شد چه که آن شریعت چیزی را اکمال نیکرد و چون پیر و کهنه گشت لهذا در شرف اضمحلال بود ) ولی در خصوص تقالید خود و احکام جزئیّه مسیح و حواریین باز همان عقیدۀ یهود را تجدید کرده اید در صورتیکه خود در کلمات مسیح این بیان را مکرّر میخوانید که امور بسیاری نیز دارم که بشما بگویم ولی حال استعداد آنرا ندارید ولی چون آن روح حقیقت بیاید شما را بتمامت راستی هدایت در امری خواهد نمود و آنرا بواضع قلیله از انجیل که برای ابدیّت تقالید مسیحی بآن استدلال میشود مانند آئینه مذکوره همانا سوء تفسیر شده چه که مسیح پس از آنکه آثار و علائم عجیبۀ رجعت خود را از قبیل تاریک شدن آفتاب و ماه و ریختن ستارگان و غیره بیان نمود در خاتمه محض تأکید در تحققّ و متین وقوع این وقوعات و ازالۀ شکّ از آن فرمود که آسمان و زمین ممکن است ببینند ولی این سخنان که شنیدید واقع خواهد شد و بعلاوه از لحن کلام در بعضی از مواضع واضح است که مقصود بقا و تمام مسیح و صدق کلمات و تعالیم اوست نه فروع جزئیّه غیر مهمّه و یقین است که مقام او و صدق کلماتش ریشه محفوظ و باقی خواهد بود و دیگر آنکه مسیح برای ایشان شرایع و قوانین جزئیّه تعلین نمیداد زیرا که در میان قومی تعلیم میداد که قریب یک هزار و پانصد سال در شرایع و آداب و فروع زندگانی میکردند و خود نیز آنقدر بر آن افزودند که تحمّل آن خارج از طاقت خودشان گردید بلکه تعلیم انقطاع و اخلاق و حیات روحانی و تقرّب الی الله میداد و مسئله طلاق و سبت را که در سئوال قوم جواب گفت بطور تأویلات و و تعاعصات روحانیّه بود و نه بعنوان تغییر و یا وضع قانون و از اینجهت بود که همان کس که مسیح در بارۀ او گفت تو آن سنگی هستی که کنیه ام را بر آن بنا خواهم کرد یعنی پطر پس از شهادت مسیح بقاء حدود و فروع تورات را میخواست ولی سنت پل او و مسیح را برای تظهّر فکرو تنوّر قلب و حایت مقدّس و خلاص از تقالید بیان میکرد و از اینرو البّته تعالیم اخلاقیّه عموم انبیاء نه تنها مسیح همیشه باقی و محفوظ و ابدی است ولی چون تحققّ آنگونه حیات روحانی بامر کنی خوی حیوانی امری صعب و اقلّ قلیلی بدان موفقّ لذا الی اکنون در عالم مسیح همان اساس شریعت موسوی که در اسلام نیز همان اساس برپا گشت یعنی مجازات در مقابل تخطی از حقوق و حدود وارد و باشکال و انواع مختلف مجری و معمول است حتی مسئله طلاق و نکاح مطلقه الآن نه تنها در ممالک مسیح شائع بلکه با قانون مملکت و حتی کنیسه ها نیز مخالفتی ندارد و در رواج میباشد . «بهائی » پس شبهه ئی نماند که تقالید و حدود و فروع موضوعۀ در ادیان در مقام دیانت در درجه متأخره است بلکه در حقیقت توان گفت که حقیقت دیانت همان قسمت متعّلقه بزندگانی روحانی و تحققّ باخلاق رحمانی و فضائل و کمالات انسانی است ولی تقالید و فروع و قوانین جزئیّه حدود ظاهریّه ئی است که برای تنظیم معاشرت بنی آدم و حفظ حقوق و نیز برای محافظت جوهر دیانت وضع گردید و تنش در دیانت مانند قشر است در عالم فواکه و اثمار که برای محافظت جوهر آن تکوین شده است و وضع این تقالید و حدود موافق مقتضیّات و احتیاجات بشری است و چون مقتضیات و احتیاجات اقوام و اعصار و امکنه مختلفه از تقالید و حدود فرعیّه ادیان مختلف و در تحت نسخ و تغییر و تبدیل مثلا روز تعطیل کار و پرداختن بعبادت
پروردگار در ایّام امتّ در شریعت موسویّه روز سبت و در تقالید مسیحیّه روز یکشنبه و در مابین مسلمانان روز جمعه جوهر مقصود تهیّه یوم فراغت و عبادت بوده ولی تخصیص ایّام در صورتیکه تکثرّ ایّام در عالم امم میباشد و در حقیقت آن تکثرّی از جهت مصالح وقت بوده و حال اگر برای توحید اهل عالم
صفحه 2- 4
و تسهیل زندگانی امم از ایّام تعیین کرد که جمیع در آن متحدّ و متفقّ تعیین است که این موافق مقتضیّات و احتیاجات این عصر بین المللی عمومی خواهد بود .
ترجیع صوت صلح و سلام
از آن دمی که نفخۀ این امر اعظم در سافور معنوی در فضای محیط پیچیده افکار و احساسات بشری شروع به تجدید نمود و از تنگنای محدودیّت عجب آمیز بفضای دلگشای منزّه از تعصّبات راه یافتند و آغاز دورۀ جدیدی را برای حیات عالم انسانی که از حیث مادیّات و معنویّات و انتظامات اجتماعی بدیعترین صورتی است نمایان ساخت و بذر افکار وحدت بشر در اراضی عقول و مقرّب در تمامت قطعات روی زمین غرس گردید و متدرّجا شروع به نموّ نمود چنانچه تاکنون نمایشات گوناگون افکار آتشی بر ملل و اقوام و ادیان در نمایشگاه های عالم جلوه کرد و ستارگان درخشان و مصابیح روشنی در مابین همه دسته های انسانی طالع و بازغ گردید و بلبل صلح ملل در شاخسار قلوب جمع کثیری مختلف و متشتت در قطعات عالم نیز آشتی سرودن گرفت و این افکار وسیعه و همم عالیه و نوع دوستی و صلحخواهی چندان در این عصر انتشار یافت که از هر گونه ئی این نداء بگوش میآید و در هر محیطی این رائحه عطریّه بمشام جان میرسد از اینرو این عصر را عصر عمومی توان نامید بخلاف اعصار سالفه که اشعۀ این افکار عمومیّه و احساسات نوعیّه در خلف سحب اوهام و تعصّبات مستور و در آن غرا قلّ قلیلی دیده و شنیده نمیشد و همانا ندای جانفزای الهی در این دور چنان در این گنبد نیلگون پیچیده که در هر طرفی از اطراف زمین شنیده میشود و ذرّات این صورت رسای زیبا چندان در حال قلوب تأثیر نموده که از هر گوشه ئی ترجیع آن بگوش می آید پس اگر نفوس از پرورش یافته گان محیط محدود ادوار سابقه در تنیدۀ افکار فانیّه محبوس و مقیّد و از دخول در جنتّ آزاد وحدت عالم انسانی خائف و هراسانند باید بدانید که امم آنان نیز اگر نه امروز فردا و اگر نه سالی دیگر و بطور یقین اخلاف مهذبّ الفکرشان خواهی نخواهی قدم در بهشت پاک سرشت یگانگی فرزندان آدم خواهند گذاشت ولامنصر منهالا الیه اینک بعضی از رؤس مذاهب مسیحیّه و کنیسه ها در آن صدد برآمدند که تمام قوّت و نفوذ دینی خود را مصرف در اجرای امر صلح نمایند و جنگ و قتال را از مابین ملل مرتفع سازند و شکّی نیست که این خود بزرگترین دلیل بر شدّت تأثیر اشراق شمس حقیقت در این اعصر اعظم است و قدمی نزدیکتر بصوب مقصد و مقصود ولی مادام که سوء تفاهمات و تعصّبات و تنگی دائره ملیّت ها و جنسیّت ها و تقالید متنوّعه موجودات بکلیّ مرتفع نگشت طلوع فجر صادق صلح اعظم جاوید غیر ممکن و شرب از ماء صافی محبّت و یگانگی منزّه از کدر و تیرگی احساسات نفرت انگیز میسرّ نشود .
لانفرّق بین احد من رسله
همانا مصداق حقیقی این آیه شریفه اهل بها هستند که مابین رسل و مظاهر الهیّه تفرقه نکرده و مورد موضع ببعض و یکفرون ببعضی نیستند بلکه مطیع قل کلّ من عندالله و کلّ انبیاء را مانند نجوم زائره یک سماء ازهار معطرّه یک گلستان و مفاتیح مشتعله از یک نور و همه را احلام هدی و وسائط تقی دیدۀ منحجه بیضاء شناسند تعالیم کل را فرض آسمانی و کلمات و کتب هر یک را آیات رحمانی و همه را مظاهر معرفت و حکمت الهیّه و مطالع سنوحات غیبیّه و مبیّن و مترجم حقیقت میدانند چه که کل بانبیاء و مظاهر الهیّه با یکدیگر متحد و تعالیمشان با هم متفقّ و هر بنی سابقی مبشر بنی کما حقّ و هر رسول متأخری مروّج رسول متقدّم بود و هر چند بشارات هر مظهر امر سابق در باره مظهر امر لاحق از جهت وقت و عمق کلمات و بیانات و و ناجیهات اخری در مابین پیروان خود آن مظهر امر محلّ انکار و تردید واقع چنانچه اهل تورات منکر بشاراتی در آن در خصوص عیسای مسیح و نیز انجیل منکر بشاراتی در آن خصوص حضرت رسول اند و لکن ترویج هر مظهر امر لاحق در خصوص مظهر امر سابق قابل تردید و انکارند چنانچه بواسطه طلوع مسیح
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صفحه 1 - 2
سابق اختراعات جهنمیّه تازه ئی جلوه نمود تا در میدان حرب آینده چه اختراعات هادمۀ تازه تری چهرۀ صعیب ناگوار خود را بنماید و برای دفع یا رفع این بلایا و مصائب مبرمه سلاحی جز تربیت عواطف و افکار انسانی نیست و دیگر آنکه این دور دور ارتباط و اختلاط عمل و عصر تعمیم مآرب و مقاصد بشری است لذا مقتضی آن است که یک نوع تربیت عمومی در کلّ قطعات عالم و بین همه امم دائر گردد و الا تربیت قوی و مملکتی بدون سائر اقوام ممالک همانا مانند معالجه عضوی از اعضاء بدن است در حالیکه مرض در بدن ثبات و قرار گرفته و در دوران خون تأثیر کلیّ نموده است و بدون معالجه و اصلاح اساسی خون و بدن معالجۀ حقیقی نیست و دیگر آنکه در این عصر در خصوص تربیت و کینونت و مجاری صحیحه آن طرق تازه که اسرع و اسهل و اشمل است اکتشاف شده زیرا که چنانکه در عالم مادیّات این دور دور اکتشافات عجیبه است در عالم معنویّات و اخلاقیّات نیز اکتشافات بدیعه شده و وظائف و ضروریّات تربیت و تعدیل این دو عامل بزرگ معنوی در حیات عالم انسانی یعنی عاطفه و فکر که موافق با این دور عمومی است اوّلا تفهیم فرضیّت تربیت است چنانچه همگی مقام آنرا در عالم انسانی شناخته و اهمّ فرائض خویش دانند و هر مقصد و مقصودی را نسبت بآن در وجه متافره و حتیّ فدای آن نمایند و آنرا عبادت و طاعت حقیقی حقّ و اصل الاصول سائر وظائف بیند و در طزیق بدست آوردن آن از ایثار هیچ امری مضایقه روا ندارند الا تأسیس دارالتربیّه ها و تشیید اصول متینه و مبانی محکمه تربیت فداکاری بتمام معنی کلمه نمایند و مصداق « النّاس موتی و اهل العلم احیاء » را در نظر مجسمّ سازند و برای اجراء آن از مصارف مایحتاج خود کاسته و برای آن بمصرف رسانند ثانیا بعلاوه مسئولیّت و هدایت باید مسئله تربیت از طرف قوای مجریه قانون اجباری باشد تا آن دو قوّه حاکمه باطنیّه و ظاهریّه باتفاق یکدیگر مجبر بر تربیت و شید بنیان آن گردند ثالثا یک قسمت مهمّی از عائدات شخصی و مملکتی بنام تربیت تخصیص یابد که در آن حرف شود تا هر نفسی بلا استثناء در این عبادت و خدمت شریک و سهیم باشد ولو آنکه شخصا اولاد نداشته باشد چه که در نظر اهل بصر پدر و مادر جسمانیّه فقط وسائل طلوع و ظهور نفوس انسانیّه در این عالمند و هر مولودی بنفسه یک میوه شجرۀ عالم انسانی است که متدرّجا بمقام نضج و کمالیّت رسیده و نمایشگاه وجود بآن مزیّن و متمتعّ میگردد و آثار آن تعلقّ و افاده بتمامت هیئت اجتماعیّه بلا استثناء دارد رابعا تکلیف و تحمیلی بر اولیاء اطفال نباشد که حتیّ اطفال فقرا نیز در دارالتربیّه ها دوش بدوش اطفال اغنیاء بر آن خوان نعمت معنویّه قرار گرفته و بهره مند باشند خامسا دارالتربیّه ها موافق با قانون علمی حفظ الصحّه از بابت اشتمال بر هوی تازه و معتدل و وجوه نور موافق با چشم ها و وجود راحت و سرور به درجه ئیکه دارالتربیّه ها بجای قانون مجازات بهشت سرور و انبساط و نشاط گردد و اطفال بدون لزوم محرّکه خارج مشتاق بآن باشند و حتیّ بکوشند که قوّه تاریک بیم و هراس که سرپوش نور ترقیّ و اهتراز و حرارت و همّت است تا هر درجه ئیکه ممکن است برطرف گردد و تکالیف درسیه چندانکه موجب کسالت قوای فکریّ شود تحمیل نگردد و روزانه بواسطۀ تفرّج و بازی در منتظمات وسیعه که برای همین مقصد تهیّه شده قوای فکریّه اطفال تازه و سرشار باشد سادسا تهیّه و پرورش ارکان و قوی در حال مقرّ چنانچه باید و شاید موافق با صحّت و کمال باشند تعویه اطفال بر مفتح کاملی طعام در دامن و عدم افراط در لزوم و طبخ و ترکیب اغذیه موافق دستور طبّی و احتراز از تناول مشروبات و ماکولات مخدّره مضرّه سمیّه و خلاصه مراعات قانون صحّت از زمان صفر از هر جهت و نیز ایقاد روزانه بانواع ورزش ها تا آنکه عضلات و اعصاب قوی و سریع الحرکة و هضم غذا کامل و لذا بدن خفیف و
نشیط امنزه از کسالت و تنبلی و موزون گردد و نیز اجتناب از تصویر اشیاء دقیق الفهم که ذهن سادل
صفحه 2 - 2
اطفال تاب تصوّر آنرا ندارد ضمنا اشیائیکه وجود مشهودی ندارند سابعا اشتغال اطفال در ضمن تحصیل بکار و آموختن هنر و صنعت و تعلیم قیام بر تهیّه مایحتاج و استقلال در ادارۀ جهت خود بقدر مقدور و بعمل و شهود آوردن آنچه را که در مغز تهیّه و ضبط نموده اند ثامنا ملاحظه استعداد اطفال است که در همان خطی که استعداد آن را دارند بگمارند تا ترقیّات فوق العاده نمایند تاسعا اهمیّت تربیت دختران زیرا که آنان مادران نفوس دورۀ بعد اند که آنان را در مدرسۀ خود و یا در دامن بخلق و خوی و افکار ستوده و یا ناستوده خود میپرورانند و در حقیقت مادران سائق و قائد هیئت اجتماعیّه و اساس تربیت عائله بشریّه اند و تمامیّت و کمالیّت تربیت هیئت اجتماعیّه منوط و متعلقّ بآنان است و لذا هم اصول تربیت آنان پس از تلقیّ تحصیلات و توجّه و توسعه فکر و اطلاعات و تنویر قلب بمعارف معنویّه تکمیل دانستنی های ضروریّه برای نگاهداری عائله است مانند اطلاع از قوانین حفظ الصّحه اطفال و کیفیّت تربیتشان و اطلاع از طبخ و خیاطت و ترتیب خانه عاشرا تعمیم تعلیم و تربیت در همه قطعات عالم بدون استثناء وعلیحدّه زیرا که تفاوت مدنیّت در مابین ملل و اقوام عالم همانا بواسطه عدم وجود تربیت در مابین بود و نیز بواسطۀ تغایر تربیت است و الا در اصل خلقت تفاوتی در نوع بشر نه حالت اختلالط و امتزاج اطفال اقوام و ادیان مختلف در دارالترجمه ها است چه که این سبب الفت و محبّت فیمابینشان از کودکی شده که مانند نقش بر حجر در قلوب ثابت میماند و از این رو باید مدارس محترز از ادخال تقالید و تعصّبات و مسائل مختلف فیهای مابین ادیان باشد تا به نشر تربیت روحانی اخلاقی است زیرا چنانچه تربیت بدنی موجب قوام و تنمیه بدن و تربیت علمی موجب توسعه فکر و اطّلاع بر معارف و علوم است تربیت روحانی نیز سبب تصفیۀ قلب از کدورت نفسانیّه و تخلیّه آن بانوار و آثار و فضائل و کمالات حقیقی رحمانی است بلکه رعایت این تربیت بمراتب اولی و الزم چه که این یگانه وسیله ترقیّات معنویّه و سبب انتظام حیات اجتماعی عالم انسانی است و مقصد از این تربیت تحققّ بمکارم اخلاق و محبّت بنوع بشر بلا استثناء و بالتساوی و عدم تفاوت مابین ممالک و اجناس و ادیان به درجه ئیکه اشتیاق به توحید عالم انسانی و ایجاد اخوّت بشری عالم دل و جان را مملوّ سازد چه این خود معلوم است که هر طفلی در مابین هر جنس و مملکت و هر دین و آئینی که متولدّ گردد فطرتش بید قدرت خالق بصفا و پاکی عجین گشته و لوح صمیرش مانند صحیفه ئی بیضا و قلبش چون مرآتی نوراء منزّه و مبرّا از از هر ظلمت و اغبرار ولی سپس بواسطه پدر و مادر و محیط و نشو و نما بلون و غباری مخصوص ملوّن و معتبر خواهد شد حتیّ اگر از مولودی سئوال شود که وطنت کدام مملکت و تعلقّ بکدام قطعه آب و خاک دارد با زبان حال پاسخ میدهد که از عالمی غیر مشهود آمده و هنوز وطنیّت و تعلقّ مخصوص بخاکی پیدا نکرده تا ببیند مربیّان وی یعنی مادر و پدر و محیط ویرا بچه وطنیّت و قطعه خاکی محدود خواهند ساخت و همچنین هرگاه که پرسند که از چه نژادی است بزبان بیزبانی خواهد گفت که از نژاد انسان ولی هنوز محدودیّت قومیتی را بر خود نبسته تا پدر و مادر و سائر عوامل تربیت او را بچه قید قومیّتی مقیّد میسازد همچنین هرگاه از تقالید و تعلقّ بعقائد وراثی ادیان پرسش نمائید بزبان حال و تبسمّ جواب گوید که خمیره فطرتش با محبّت خالق کردگارتجسّمی از حضرت پروردگار المحبّین در مرآت قلب کوچکش انوار صفا و محبّت و راستی و درستی منعکس ولی تا پدر و مادر ویرا متعلق بکدام شعبه و معبد و تقالید و عقاید میراثی سازند مصداق حدیث کلّ مولود یولد علی الفطره الامان ابواه یهودانه و ینصرانه و یمحبانه اطفال همانا مانند شاخی نورسته و تازه اند که بواسطۀ هبوب اریاح شدیده تربیتهای تعصبّ خیز نفرت انگیز کج میشوند مرآت صافی هستند که بجهالت و سوء تفاهمات موروثه غبار آلود میگردند صفحه فکر و قلبشان پرنگ و منوّر آفریده شده ولی پدر و مادر و سائر عوامل مؤثره آنرا از پرنگی و یگانگی درآورده و بالوان تعصّبات قومی مملکتی و انسانی تقالید دینی ملوّن میسازند و در جحیم اختلاف و عداوت با همنوعان خود
نجم باختر . جون 1924
جلد 15 .شماره 3 . مجله اخلاقی تربیتی روحانی عمومی است . ماهی یک بار منتشر میشود
صفحه 1 - 1
ازبیانات مبارکه حضرت عبدالبهاء
للملک لله صاحبی جز خدا ندارد « انّ الارض لله پور تنها لمن یشاء من عباده چه ثمری از برای انسان دارد اینها همه اوهام است یک موج میزند از خاک همه را میبرد آنچه از برای انسان باقی میماند آن موهبت الهی است آن عرفان الهی است محبّت الهی است این ملک عظیم است که میفرماید « و لقد کتب فی الزبور ان الارض من بعد الذکرّ یرثها عبادی الصالحون » آن جبال الهی هستند چرا میفرماید « من بعد الذکر یفی یرثون القلوب » اقالیم دل و جانرا وارث میشوند سلطنت ابدیّه تشکیل میکنند قدر این موهبت را بدانید که جمال مبارک در حقّ شما فرموده قدر این تاج را بدانید خورد مشمرید خیلی عظیم است اگر قدر بدانید ، هیچ است اگر قدر دانسته نشود اصفات و احلام است اگر چنین موهبتی را بآلایش عالم دنیا بشهوات نفسانیّه بفروشی این سبب ذلتّ کبری است همینطوریکه حفظ این موهبت سبب عزّت ابدیّه است تضییع این موهبت سبب ذلتّ سرمدیّه است عزّت ملوک ارض مثل سراب میماند که میفرماید « کسراب بقیعة یحسبه الظلمان ما و حتی اذا جائه لم یجد شیئا » میفرماید که سراب را از دور آب می بینی میکوشی تا میرسی وقتیکه میرسی میبینی آن آب وجود ندارد بقول ابن سینا و کاته برق تالق بالجمی ثم انطفی و کانه لم یلمع » مقصد این است که عزّت این عالم شوکت و سلطنت این عالم و لذائذ و نعمت این عالم مثل برقی میماند که بزند و فورا خاموش شود مثل اینکه برق وجود نداشت باین سرعت میگذرد و امّا مواهب الهیّه در حقّ احبّای حقیقی جمال مبارک نه احبّای لفظی مضمون این بیت است « اقلت شموس الاوّلین و شمسا ابدا علی ذلک الصلی لاتغرب » میگوید کواکب اسلاف بتمامها افول و غروب کرد و امّا کوکب موهبت الهی در حقّ ما الی الله در افق عزّت ابدیّه غروب نمیکند این چه موهبتی است که ما را نسبت بخودش داد از میان جمیع خلق ما را انتخاب کرد تا هریک در اعلاء کلمة الله علم مبین باشیم موهبتی در عالم وجود اعظم ازاین نه اگر قدرش بدانیم و ذلتیّ در عالم وجود اعظم ازآن نه اگر قدرش ندانیم
ایضا بیان مبارک : اغنیا رحم به فقرا نمیکنند خودشان هم معذبّ هستند اگر رحم میکردند هم خود راحت بودند هم فقرا این مواسات که گفته میشود دراین موارد باید جاری شود که اغنیا با فقرا مواسات بکنند خسرانی از برای اغنیا اعظم از این نمیشود که آنها ذخایر اندوخته داشته باشند و فقرا اینطور ذلیل باشند در اصفهان وقتی که آن قحطی عظیم شد که مرده ها را از گور بیرون می آوردند و میخوردند و مردم از گرسنگی در کوچه ها میمردند حضرت سلطان الشهدا نگذاشت یک نفر از احباب گرسنه بماند تا اینکه مراجعت بدیگران کنند آن حضرت آنوقت مبلغّ بایران فرستاد در اصفهان هفته ئی یک چیزی میدادند لکن اوّل غسل تعمید میدادند و بعد هفتگی تعیین میکردند بخیال خودشان این سبب میشود که پروتستان بشوند مقدّسین اصفهان کثیری مراجعت کردند و غسل تعمید گرفتند لکن حضرت سلطان الشهداء ابدا نگذاشت یکنفر از احباب محتاج بماند یا مراجعه بکند ثروت از برای چنین ایّامی خوبست و الا برای چه خوبست باید ضبط کند و حفظ کند اگر موفقّ بچنین امری بشود دلش خوش است که الحمدلله موفقّ بچنین امری شد که یک خدمتی بفقرا بکند چنانکه در قرآن میفرماید « ولله جئتمونافرادی کماخلقناکم اوّل مرة و ترکتم
صفحه 2 - 1
مافولناکم وراء ظهورکم » آنچه که از زخارف دنیویّه بدست آوردی میگذاری و میروی ولکن بچه حسرت وقتیکه می بیند که اینقدر زحمت کشیده است شب و روز آرام نگرفته است این زخارف را جمع کرده حالا باید بگذارد و برود باری همیشه فکرتان این باشد که یک دستگیری از فقرا و ضعفا بکنید بقدر امکان از هر ملتیّ و از هر طائفه ئی بکمال محبّت بکمال مهربانی نه اینکه مثل سائر ناس اگرچنانچه دستگیری میکنند منتّ بر فقرا میگذارند شما باید منتّ از فقرا داشته باشید که قبول میکنند و الا هر قدری که انسان انفاق بکند وقتی که منتّ بگذارد اسباء منبشاء میشود باید منتّ داشته باشی که آنرا قبول میکنند .
تربیت
در این شکیّ نیست که حکمروائی در مملکت هیکل انسانی همانا عواطف و افکار او است و تمامت ارکان و قوای ظاهره و باطنه مانند جنود مصفوفه ببارفه عاطفه ئی و یا عزم فکریّه ئی برای وظائف خود بحرکت آمده و آن امور را بموقع اجرا میگذارند این دو آمر مقتدر که در دو مرکز مغز و قلب جالس و بر ارکان و اعضا اوامر صارمه میدهند هنگامی که در حکم و فرمان متفقّ باشند آن حکم باطاعتی بلا تردید از طرف مستخدمین و مأمورین اعضا و قوی بطرفة العین جاری گردد و چون از آن متخالف و طریق مختلف گیرند اجراء به تأخیر افتد تا آنکه کشمکش از میان رفته و یکی از ایندو سلطان عاطفه و فکر بر دیگری قوّت و غلبه گیرد و آن حکم موافق جذب و کشش آن جریان یابد و این غالبیّت و مغلوبیّت بر حسب تفاوت اشخاص با شخص واحد در احوال و اوقات مختلفه تفاوت می یابد و نیز در خطا و صواب مختلف گهی این یک راه صواب را پویا و گاهی آندیگر طریق حقیقت را جویا است چه بسا که عاطفۀ محبّتی قوی در لغتی تسلط بر افکار ناصواب یافته و موجب تزکیه و تصفیه آن گردد و بالعکس بسا افکار انسانی بواسطۀ تربیت و تجربت بتعدیل آمده و بحقیقت نزدیک گشته و عواطف سلطه را بطریق صواب صوب و جریان دهد این دو سلطان بدن هرگاه تربیت صحیحه و تعدیل گیرند اعمال و عادات و رفتار و گفتار انسانی راه کمال پوید و هرگاه در تحت تأثیر عوامل تربیتی ناصحیح درآمده و یا در محیط ناکاملی نشو و نما گیرد آن آثار انسانی نیز ناستوده و نادرست خواهد بود از اینرو در عالم خلقت امری مهمتر از تقویم و تنشیط عواطف و تربیه و تنمیه افکار نبوده و نیست او است که یگانه سبب انتظام عالم و ترقیّ امم است و او است که وسیلۀ و خمیدۀ ترقیّات عالم انسانی است و از آنجائیکه دست آفرینش بذر ترقیّات نامتناهیه ئی در سرشت آدمی نهاده که بهر مقامی رسد فوق آن مقامی دیگر و رتبه ئی عالیتر متصوّر است و کمالیّت و نقیصه هر رتبه ئی اضافی است که نسبت باعلای خود ناقص و باضافۀ بادنای خود کامل شمرده میشود و فوق کل ذیعلم علیم لذا باین وسیله ترایض عواطف و تصفیه افکار پیوسته بر نردبان ترقیّ صعود کرده و بمقامات شامخه نامحدود میرسد دانایان و بینایان و خیرخواهان عالم پیوسته برای این عقیده کوشیده و بطرق مختلفه برای نیل بآن اقدام و اهتمام مینمودند و در بدست آوردن اقرب و اسرع وسائل آن تعمقّ و تدقیق میکردند و اهمیّت آن در این عصر حاضر از این نقطه نظر است که آلات و ادوات هائله جهنمیّه بنیان خراب کن بدرجه ئی رسیده که در لمحه ئی تخریب مملکتی و اعدام ملتیّ ممکن و میسّر و این خود واضح است که عاقبت بچه بیانجامد و چنانچه در میادین جنگ بین المللی
