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GLORY be unto Thee, O God, for Thy Manifestation of Love to mankind! O Thou, who art our Life and Light, guide Thy servants to Thy way, and make them rich in Thee and free from all save Thee.
O God! teach them Thy oneness, and give unto them a realization of Thy unity, that they may see no one save Thee. Thou art the Merciful and the Giver of Bounty!
O God! create in the hearts of Thy beloved the fire of Thy love, that it may burn away the thought of everything save Thee. Reveal unto them, O God, Thy exalted eternity, that Thou hast ever been and will always be, and that there is no God save Thee. Verily, in Thee will they find comfort and strength!
--PHOTO-- Mrs. Lua Getsinger, an American woman, who had an audience with the Shah of Persia. See page 230.
| VOL. 15 | NOVEMBER, 1924 | No. 8 |
THE WORLD HONORS its great men usually after their death. And of certain men it may be said that their leadership and effect upon mankind becomes more potent after they have ceased to dwell upon this earth. Especially is this true of the prophets and the founders of religion. The teachings of these spiritual leaders of humanity are increasingly treasured with the passage of years, until the time of their complete potency arrives and these teachings are made the foundation not only of the religion but for the civilization of a people, of a continent, or of the world.
The cumulative power of these divinely inspired teachers of humanity is due to the fact that more and more the wisdom and eternal rightness of their teachings come to be perceived; and the submission of large numbers of mankind to their leadership is not so much an act of sacrificing rights which belong to the individual as it is a deeply appreciated opportunity to align one’s self, on the side of right and progress, with those divine forces which alone are capable of perfecting the individual and the world.
Such has proved the case with Bahá’u’lláh, founder of the Bahá’í movement, the one hundred and seventh anniversary of whose birth was celebrated the twelfth of this month by hundreds of thousands of Bahá’ís the world over. There is hardly a country or race amongst which are not to be found loyal followers of this Seer, who from the midst of a prison-martyrdom of forty years, sent forth nevertheless to all parts of the world precepts and principles for a world civilization which were so loftly as to win the allegiance of the greatest scholars and thinkers as well as of the humblest and least educated of men.
And within the span of but thirty-two years after the death of Bahá’u’lláh, the world religion which he founded has reached such proportions and significance as to be included in the program of the “Conference of Living Religions within the British Empire” held in September at London. Seldom in history has a religion advanced so rapidly within the lifetime and immediately after the death of its founder.
CIVILIZATION rests always upon certain sanctions, either of human and eclectic origin, or during the more religious epochs, of a believed super-human and divine origin. In an age which denies the existence of God, or of any power superior to man, the pattern of the life of humanity is woven according to man’s desires, ratiocination, and inventiveness. If the universe is really without a Divine Guidance, man must be the helmsman and steer to the best of his ability. In the prevalent scepticism of today, which either doubts or denies the existence of God, the passions of man have displayed themselves so luridly, that those who began by doubting God end by doubting even humanity itself. Can human ratiocination and inventiveness find a way to correct and guide into beneficent channels human desire-nature? The leading non-spiritual
thinkers and diagnosticians of today have become pessimistic as regards the above possibility. And rightly so. For a civilization built upon human sanctions and powers must at best be humanly fallible, and imperfect to the extreme. Hitherto all dangers to civilization due to man’s imperfections could be somewhat counteracted by the power of man’s intelligence. But today the danger arises that man’s passion, even under what control man’s intelligence can bring to bear, may wipe out mankind from off the face of the earth, a planetary form of suicide dreadful to contemplate. The appalling limitations and dangers of man-made civilization become apparent, now that the art of modern chemistry has rendered almost limitless man’s power of destruction. Hence the pessimism which prevails in many circles.
But pessimism is always the consequence of a long period of scepticism and eclecticisrn, and always for the same reason,—namely, that mankind, when abandoning sanctions of conduct deduced from religion, plunges into such evils that a decadence ensues, from which only the power of renewed or new religion can uplift. It was so in the days of the decadent Roman Empire. And it is so today, that from the evils of passion, passion of war, passion of sex, passion of gold—into which the contemporaneous world has fallen, no power can avail save the power of religion.
Either the world, Rulerless and without Divine Guidance, is approaching its twilight and extinction; or else, being in such need of Divine Guidance as to become extinct without it, the Divine Guidance will be forthcoming and civilization saved, provided mankind turn to God and accept the guidance of the Messengers He sends.
Hence the only optimists today, are those who believe in God and in His power to save humanity; and who believe in man’s capability of being saved, through his innate power of aspiration and search for God.
BAHÁ’U’LLÁH brought to the world the pattern of a divinely perfect civilization, to be wrought out by man under divine guidance and assistance. His program for a world state and for the brotherhood of man, containing solutions for all the great problems which are now vexing humanity, is available to all. The strength of the Movement which he founded rests not so much on the illimitable breadth and reasonableness of this program, as upon the faith held by his adherents that this program is divinely inspired, that it represents the World of Reality, that it is the Architypal ultimate perfection designed for mankind before this world was created. Those who work, aspire, sacrifice themselves for the sake of this august, this super-potent Program, feel themselves working not for transitory reformation, but for something measureless, immutable, eternal. And by so much as a man of intelligence and of heart will work more zealously for great than for petty ends, by so much have the followers of Bahá’u’lláh, of many races and in many countries, given gladly of their time, their energy, their possessions, and even of their lives, to further the teachings of one the divine validity of whose message they had come to believe. A movement which in these modern times of spiritual indifference can count twenty thousand martyrdoms in one generation, is a movement the power and spread of which bear watching.
AT HAIFA, three years ago on the twenty-eighth of November, there passed away one whose death the whole world mourned, ‘Abdu’l-Bahá, son of Bahá’u’lláh, under whose spiritual guidance subsequent to the decease of its founder the Bahá’í movement made great advances. He had led a life, the gentleness, the loving esrviceableness, the wisdom, and spiritual purity of which not only won followers by thousands to the Cause for which he stood, but also brought him the highest respect and love
of all the natives of Haifa and the adjacent territory. His funeral services, in which Christians, Jews, and Mohammedans joined in heartfelt unity of encomiums, was a memorable testimony to the power of the spirit toward love and unity and brotherhood. If Bahá’u’lláh was the august law-giver, so pregnant with the spiritual creative forces that, it is said, one could not look him in the face,—‘Abdu’l-Bahá was the great exemplar of love and service. It is as such that his life and personality commended itself to his immediate following, and to the whole world.
Since the abstractions of the law must be lived concretely by human beings, the desire for the spiritual life of love and justice and obedience to God’s law must be implanted in those who accept and try to follow the teachings of a Manifestation of God. ‘Abdu’l-Bahá, the living symbol of the Divine Law, both showed how to live the life of a Bahá’í and imparted to others the will and capacity to live that life. A cloud by day and a pillar of fire by night, he ever guided the followers of the Bahá’í movement toward the promised land. And since that promised land is the brotherhood of man, his life was of service not only to Bahá’ís, but to the whole world, which at his death paid honor to his high spiritual station.
An Excerpt From the Recent Letter of Shoghi Effendi,
Guardian of the Baháí CauseHumanity, through suffering and turmoil, is swiftly moving on towards its destiny; if we be loiterers, if we fail to play our part, surely others will be called upon to take up our task as ministers to the crying needs of this afflicted world.
Not by the force of numbers, not by the mere exposition of a set of new and noble principles, not by an organized campaign of teaching—no matter how world wide and elaborate in its character—not even by the staunchness of our faith or the exaltation of our enthusiasm, can we ultimately hope to vindicate in the eyes of a critical and sceptical age the supreme claim of the ABHA Revelation. One thing, and only one thing, will unfailingly and alone secure the undoubted triumph of this sacred Cause, namely, the extent to which our own inner life and private character mirror forth in their manifold aspects the splendor of those eternal principles proclaimed by Bahá’u’lláh.
“The Cause of Bahá’u’lláh is the same as the Cause of Christ. It is the same Temple and the same Foundation. Both of these are the Spiritual Springs and the seasons of the soul-refreshing awakening and the cause of the renovation of the life of mankind. The spring of this year is the same as the spring of last year. The origin and end is the same. The sun of today is the sun of yesterday. In the coming of Christ the Divine Teachings were given in accordance with the infancy of the human race. The Teachings of Bahá’u’lláh have the same basic principles, but are according to the stage of the maturity of the world and the requirements of this illumined age.”
BAHÁ’U’LLÁH was born in Teheran, the capital of Persia, on the 12th of November, 1817. He belonged to the royal family of Persia. From his earliest childhood he became distinguished among his relatives and friends. They remarked: “This child has extraordinary power of intellect wisdom and innate knowledge.” He was superior to his age and class. All were astonished. Some remarked: “Such a precocious child will not survive.”
Up to the age of maturity Bahá’u’lláh had not consented to enter any school; he was not willing to be taught by any teacher. This fact is well known among all Persians of Teheran. Nevertheless he solved the difficult problems of all who presented them to him. In whatever meetings, scientific gatherings, or meetings for theological discussions—wherever he was present—he always solved the abstruse problems presented to him.
IN THE THIRD YEAR after the Bab (the Forerunner of Bahá’u’lláh) had declared his mission, Bahá’u’lláh, being accused by fanatical Mullahs of believing in the new doctrine, was arrested in Teheran and thrown into prison. . . in an underground dungeon, where the light of day was never seen. A heavy chain was placed about his neck, by which he was chained to five others; these fetters were locked together by strong, very heavy bolts and screws. His clothes were torn to pieces. . . . During this time, none of his friends were able to get access to him. After a time the Government liberated him and exiled him and his family to Baghdád, where he remained for eleven years. During the first years of the stay in Baghdád, Bahá’u’lláh suddenly departed to Sarkalu in the mountains alone. Nobody knew just where he was. Two years he passed in this place. Some of the time in the mountains, some of the time in grottoes, and some of the time in the City of Sarkalu. Although solitary and alone, nobody knowing him, yet all through Kurdestan he became well known. It was said, “This unknown person is a most remarkable person, is exceedingly learned, is possessed of a tremendous power, and has a colossal force.” All Kurdestan was magnetized by his love. But Bahá’u’lláh was passing his time in poverty and even his robes and clothes were those of the poor; his food was that of the indigent. The signs of severance were manifest upon him as the sun at midday. . . .
Bahá’u’lláh bore all evils and torments with the greatest courage and fortitude. Often when he arose in the morning, he knew not whether he would live until the sun should set. Meanwhile, each day, the priests came and questioned him on religion and metaphysics.
Although Bahá’u’lláh was of royal lineage, and not of the scholastic or learned, yet his marvelous discourses astonished the wise and learned and they who were pure in heart saw in him the fulfillment of their hopes.
Bahá’u’lláh well prepared the people for the coming of the great event, namely, his declaration, which took place in the Garden of the Rizwan, outside the City of Baghdád. During twelve days he made his mission known to his disciples, and inasmuch as this great event occurred in the Garden of the Rizwan, the greatest of Bahá’í feasts is called after that garden in commemorating the twelve days. (This was in 1863, though he had. in 1853 announced himself to a few.)
AT LENGTH the Turkish Governor exiled him to Constantinople, whence he was sent to Adrianople. Here he stayed. for five years. Eventually he was sent to the far off prison fortress of St. Jean D’Acre, where he was imprisoned in the military portion of the fortress and kept under the strictest surveillance.
But the banishment of Bahá’u’lláh, instead of resulting in the extermination of the Cause in the country, proved just the contrary; the Cause was spread more rapidly; the fame became more widely circulated; the Teachings of Bahá’u’lláh became more widely promulgated in Persia. Through the Power of God he was able to hoist his banner. If at first it was a lamp, it became a flame. If it was a star, it became a mighty sun. . . .
HE ADDRESSED THE KINGS from the prison, each individually, summoning all to the oneness of humanity, and the most great peace, arraigning some, and predicting what would happen in their kingdoms, and these predictions have come to pass! . . This he accomplished within a prison which was beyond human endurance, and that which he wrote or declared came to pass. It became evident and manifest, no one could hinder it. Some have not yet come to pass; they will occur later.
IN SPITE OF ALL difficulties Bahá’u’lláh was ever in an exalted state; his face shone continually. He had the presence of a king. One cannot imagine any one with more majesty. One never thought of him as a prisoner—on the contrary, one would have said that he was enjoying the greatest triumph, for he drew his strength from divine powers, which always triumph. Minds were exalted on beholding him, and Bahá’u’lláh never hid himself. He spoke courageously before all.
“He is incomparable,” declared the people, “but he is setting himself against: Islam. Such an one is an honor to humanity,” they said, “but a detriment to our religion; therefore we must declare ourselves against him.”
In his lifetime he was restless for activity. He did not pass one night restfully in his bed. He bore all his ordeals and catastrophes in order that in the world of humanity a heavenly radiance might become apparent; in order that in the world of humanity the most great peace might become a reality; in order that certain souls might become manifest as the very angels of heaven; in order that heaven’s morals might become apparent among men; in order that humanity, or individuals of humanity, might become educated; in order that the precious, priceless qualities of God in the human temple might be developed to the fullest capacity; in order that man might be the likeness of God, even as it has been stated in the Bible.
THE GREATEST proof of Bahá’u’lláh consists in the fact that he was always manifest and evident under all conditions and circumstances. He was never concealed nor was he disguised for one day. In Persia, in Baghdád, in Constantinople, in Adrianople, and in the most great prison (Acca), Bahá’u’lláh ever withstood the persecutions of the enemies and kept his own ground in the face of all the world. He never attempted to protect or shield himself for one second. Before all nations and all religions he proclaimed his Cause and declared his Teachings. The foes were resisting the spread of the Cause with the greatest
hostility and his blessed breast was the target for a hundred thousand arrows. . . . It is well nigh beyond belief that notwithstanding all these dangers Bahá’u’lláh was protected.
INDEED, GOD’S ways are most mysterious and unsearchable. What outward relation exists between Shíráz, Teheran, Baghdád, Constantinople, Adrianople, Acca and Haifa? Yet God worked patiently step by step through these various cities according to his own definite eternal plan, so that the prophecies and predictions as foretold by the Prophets might be fulfilled. The golden thread of promise runs through the Bible, and it was so destined that God in his own good time would cause its appearance. Not even a single word will be left meaningless or unfulfilled.
FROM THE BEGINNING of the Cause or more definitely from the time that Bahá’u’lláh was exiled from Teheran all the events in this Movement, although their outward appearances for the time being were fraught with pain and sorrow, yet they were based upon the consummate wisdom of God.
On the eve of the departure from Persia the believers were in tears. It is evident that after those dreadful persecutions, sufferings, trials and martyrdoms it was most difficult for them to bear this last blow. They thought the Voice would be hushed, the Truth would die, the Light would become extinct and the Truth defeated. However, the spiritual wisdom of such an event became apparent afterwards. Eleven years sojourn in Baghdád widened immensely the circle of influence of the Cause and carried its flame to the four corners of the earth. Having received the firman of exile from Baghdád to Constantinople, when the friends heard this dire news they were deeply grieved. Through the intensity of anguish they were weeping uncontrollably. The wisdom of this event became likewise manifest later.
WHEN THE TWO despotic governments decided to exile us from Adrianople to Acca there was such a manifestation of sorrow and anxiety that neither word not pen can describe it adequately. The floodgate of unutterable grief was set loose. Thus you observe the ship of this Cause has weathered fearful storms, the like of which it is impossible for you to imagine. Now it has become apparent how these events constitute the unparallelled victories of the Cause, although at the time of their happening many people thought they were crushing defeats.
ALL THE TIME of the sojourn of Bahá’u’lláh in this mortal world, he was enduring the most painful afflictions. . . . His main purpose in bearing this heavy burden and all these troubles which gave forth their waves like an ocean, in accepting chains and fetters and showing forth the greatest forbearance, was for the sake of harmony, concord and union among all the people of the world and for the establishment of the signs of the real unity among all nations, until the essential Unity (of God) might appear in the end in the existing realities. . . .
BAHÁ’U’LLÁH DEPARTED to the everlasting world and ascended to the Supreme Horizon, May 28, 1892.
HIS HOLINESS, BAHÁ’U’LLÁH, is the Collective Center of unity for all mankind. He founded the oneness of humanity in Persia. . . . From this foundation shines forth the radiance of spirituality which is unity, the love of God, the knowledge of God, praiseworthy morals and the virtues of the human world. Bahá’u’lláh renewed these principles, just as the coming of Spring refreshes the earth and confers new life upon all phenomenal beings. His Holiness Bahá’u’lláh came to renew the life of the world with this new and divine springtime.
Bahá’u’lláh declared the “Most Great
Peace" and international arbitration. He voiced these principles in numerous epistles. He wrote to all the kings and rulers, encouraging, advising and admonishing them in regard to the establishment of peace; making it evident by conclusive proofs that the happiness and glory of humanity can only be assured through disarmament and arbitration. Oneness of the world of humanity insures the glorification of man. International peace is the assurance of the welfare of all humankind. There are no greater motives and purposes in the human soul.
HIS HOLINESS, BAHÁ’U’LLÁH, said that if one intelligent member be selected from each of the varying religious systems, and these representatives come together seeking to investigate the reality of religion, they would establish an interreligious body before which all disputes and differences of belief could be presented for consideration and settlement. Such questions could then be weighed and viewed from the standpoint of reality and all imitations be discarded. By this method and procedure all sects, denominations and systems would become one. Do not question the practicability of this and be not astonished. It has been accomplished and effected in Persia. . . . Fifty years ago no one would touch the Christian bible in Persia. Bahá’u’lláh came and asked “Why?” They said, “It is not the Word of God.” He said, “You must read it with understanding of its meanings, not as those who merely recite its words.” Now Bahá’ís all over the East read the bible and understand its spiritual teaching. Bahá’u’lláh spread the Cause of Christ and opened the book of the Christians and Jews. He removed the barriers of “Names.” He proved that all the divine prophets taught the same reality and that to deny one is to deny the others, for all are in perfect oneness with God.
IN THE ORIENT the various peoples and nations were in a state of antagonism and strife, manifesting the utmost enmity and hatred toward one another. Darkness encompassed the world of mankind. At such a time as this, Bahá’u’lláh appeared. He removed all the imitations and prejudices which had caused separation and misunderstanding, and laid the foundation of the one religion of God. When this was accomplished, Mohammedans, Christians, Jews, Zoroastrians, Buddhists, all were united in actual fellowship and love. The souls who followed Bahá’u’lláh from every nation have become as one family, living in agreement and accord, willing to sacrifice life for each other. The Mohammedan will give his life for the Christian, the Christian for the Jew, and all of them for the Zoroastrian. They live together in love, fellowship and unity. They have attained to the condition of rebirth in the spirit of God. They have become revivified and regenerated through the breaths of the Holy Spirit. . . . The people of the nations who have accepted Him as the standard of Divine Guidance enjoy a condition of actual fellowship and love. If you should attend a meeting in the East you could not distinguish between Christian and Mussulman; you would not know which was Jew, Zoroastrian or Buddhist, so completely have they become fraternized and their religious differences been leveled. They associate in the utmost love and spiritual fragrance as if they belonged to one family, as if they were one people.
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 and investigation; astronomy, biology, medical science, etc. In the Kitab-el-Ighan (Book of Assurance) he has given expositions of the meanings of the Gospel and other
heavenly books. He wrote lengthy Tablets upon civilization, sociology and government. Every subject is considered. His Tablets are matchless in beauty and profundity. Even his enemies acknowledge the greatness of Bahá’u’lláh, saying he was the miracle of humanity. This was their confession although they did not believe in him. He was eulogized by Christians, Jews, Zoroastrians and Mohammedans who denied his claim. They frequently said, “He is matchless, unique.” A Christian poet in the Orient wrote, “Do not believe him a Manifestation of God, yet his miracles are as great as the sun.” . . . The testimony of his enemies witnessed that he was the “miracle of mankind,” that he “walked in a special pathway of knowledge” and was “peerless in personality.” His Teachings are universal and the standard for human action. They are not merely theoretical and intended to remain in books. They are the principles of action. Results follow 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.
His Holiness, Bahá’u’lláh, has proclaimed and provided the way by which hostility and dissension may be removed from the human world. He has left no ground or possibility for strife and disagreement. . . . He exhorts men to free their minds from the superstitions of the past and to seek independently for truth, putting aside all dogmas.
SEARCH UNTIRINGLY for Truth and reiterate the Teachings which harmonize with the crying needs of the hour. This will be the cause of the progress of man, the illumination of the Orient and the Occident. The important thing is to spread the Teachings of Bahá’u’lláh in our own century. Whoever listens to these Teachings properly expounded will say, “Here is the Truth—that which will render life a greater thing!”
BAHÁ’U’LLÁH’S Teachings are the health of the world. They represent the spirit of this age, the light of this age, the well-being of this age, the soul of this cycle. The world will be at rest when they are put into practice, for they are REALITY.
ONE Sunday morning in the far-off town of Basel, I sat in my window listening to the melody of the bells. All the bells were chiming, and one mellow, deep-toned tolling-bell, swinging alone in its tall bell-tower, gave the master tone to the clamoring strife of sound.
How their jangling voices wrangled in the air, striving for the right of way! Yet, in spite of it all, through the midst of it all, undisturbed by multitudinous discards, even bringing them all into concord, came unfailingly to the ear the steady swing and sway of that calm, mellow boom, which seemed to soothe the ruffled air, and from its own abundance lend grace and meaning to all that aerial disquietude, which else it had not had.
Such is one master soul. As the mingling resonance of the one powerful bell resolved the conflict of sound into harmony, so one strong voice which rings with truth and holiness will overcome the discordant voices of sin, and attune them all to the divine harmony.
MORITZ BONN, chief German Lecturer at the Round Table discussion of the Institute of Politics at Williams College this year, has recently made the statement that “war, at least in continental Europe, has had one far reaching result: it has killed faith. Its teachings are contrary to the Christian religion. . . . when whole nations are imbued with the belief that their interests are the only thing that matters, when they are willing to spend their lives and the lives of their enemies by the million for their national ideals, their God becomes a mere tribal God.”
This perhaps expresses the popular conception of the meaning of faith, namely a personal attitude by which divine revelation is subjectly appropriated according to the individual’s conception of God’s purpose and design. Then follows a specialized doctrine, a chosen people, a particular church, a superior nation created through an appeal to the limited personal emotions, highly colored by racial prejudice and lack of common sense—this is the faith complex of today, something that neither originates from logical processes, nor from immediate inner experiences. To this kind of profession of faith Abraham Lincoln found no time to concern himself with, stating tersely: “I found difficulty in giving my assent, without mental reservation, to the long, complicated Statements of Christian doctrine which characterize their articles of belief and confession of faith.”
What then of other kinds of faith; is the fate of the western world limited by a dying religious belief? Surely there are other faiths, whether in a state of decay or not, that form a vital part of the life of the world. For instance there is scientific faith, such as the belief in the nebular hypothesis or the theory of relativity; a faith that offers a complete substitution for the decadent religious faith. There is the faith in a certain political party to solve the social and economic problems of the nation; there is the reliance in a physician’s skill to cure the ailments and afflictions of the body; the trust in the ship’s captain to navigate the waters safely in all kinds of weather; there is the sense of security for one’s life and property by the due process of law; there is the confidence in the national banking system, upon which are based the delicate and complicated methods of local and international credits—in fact all manner of faiths which vary in form and degree from the trust in the city’s fire department and the proper sanitation methods of the milk-man to the devout muezzin who never fails to call the faithful to prayer, so that waking or sleeping our every moment is the expression of some form of faith.
If faith has died in Europe, it has likewise been severely shaken in America. Recently Dr. Richard C. Cabot, author of “What Men Live By” and at present holding the chair of Social Ethics at Harvard, has pointed out that the web of espionage woven during the late war has become a cancerous growth in the life of our every day human relations. The spy system at best he says is “something occasional, an exception to be banished as soon as the crisis is over.” However, the system is one based on deceit, treachery and the betrayal of confidence—and it has not been banished. The recent disclosures in the Department of Justice and the Veterans Bureau at Washington have disclosed the painful facts of the spy system at its worst and have almost undermined one's faith in party politics. The idea “to get something on someone”
has enhanced this uncivilized system. Secret societies that attempt to take law and order into their own hands still further aggravate the condition and relationship of mankind. This vast spy system has reached into the legal, social and educational worlds, and much more seriously in the industrial world where employers hire workmen to betray their comrades and in retaliation labor unions employ spies against their employers. Betrayal and bribery do not bespeak confidence, rather do they breed distrust and a warping of the moral fabric. News agencies search the world to discover material for future reference regarding one’s private life in case that individual should at some time enter the arena of social or political service. The cinema world portrays, with its questionable educational value, the weaknesses of modern family life, thus undermining the sacredness of the home. Even the extreme Fundamentalist has girded himself with armor to “fight for the faith,” little realizing that faith is not something to be fought for, but is in itself a conquering power.
O ye of little faith, where is that self-trust that Emerson calls the essence of heroism? “Our fears do make us traitors.” Shall we too die for want of faith and assurance, metamorphosed by the fear complex? The body politic is sick on account of lack of altruism. The want of a common faith is the life-destroying ill of humanity at the present time. Everywhere, in the old world and in the new, man has become a worshipper of the idol SELF-INTEREST. Everyone is striving for self advancement at the expense of his fellowman. Faith is blind and dying.
What then is the faith of the future? It is not a mere confession. It is a profession and a practice. To the Baha’i it is “first of all conscious knowledge, and second the practice of good deeds.” It is confidence, as ‘Abdu’l-Bahá points out: “The greatest divine bounty is a confident heart.” It is assurance of a new heaven and a new earth for man. It is the vision fulfilled of that famous Italian patriot, idealist and apostle of the new democratic evangel, Joseph Mazzini, when he declares: “The first real earnest religious faith that shall arise upon the ruins of the old worn-out creeds will transform the whole of our actual social organization, because every strong and earnest faith tends to apply itself to every branch of human activity; because in every epoch of its existence the earth has ever tended to conform itself to the heaven in which it then believed—in form and degree varying according to the diversity of the times—of the words of the Dominical Christian prayer: “Thy Kingdom come on earth as it is in heaven.”
The new faith must withstand the hurricanes of skepticism, revolution, race riots, international wars and religious enmities. The quickening power of the Baha’i spirit has already accomplished the awakening of a new assurance in every one with whom it contacts. It produces severance from selfish motives; it supplies a complete attraction to spiritual attributes. It accepts the plan of God for man’s practical and spiritual welfare as both workable and livable. It acknowledges the voice within but translates that voice into conscious action for the betterment of all humanity. It sees the vision of the heavenly kingdom established on earth as it should be today. It is the motive power of a new and radiant century.
“This is the standard,” proclaims ‘Abdu’l-Bahá, “as ye have faith so shall your powers and blessings be. Faith is the cornerstone of all Life’s activities.”
WHAT IS REAL Faith? Faith outwardly means to believe the Message a Manifestation brings to the world and accept the fulfillment in Him of that which the Prophets have announced. But in reality faith embodies three degrees: To confess with the tongue; to believe in the heart; to give evidence in our actions. These three things are essential in true Faith. The important requirement is the love of God in the heart. For instance we say a lamp gives light. In reality the oil which burns produces the illumination, but the lamp and the chimney are necessary before the light can express itself. The love of God is the light. The tongue is the chimney or the medium by which that love finds expression. It also protects the Light. Likewise the members of the body reflect the inner Light by their actions. So the tongue confesses in speech and the parts of the body confess in their actions the Love of God within the soul of a true believer. Thus it was that Peter confessed Christ by his tongue and by his actions. When the tongue and actions reflect the Love of God, the real qualities of man are revealed. Christ said, “You will know them by their fruits” that is, by their deeds. If a believer shows forth divine qualities, we know the true Faith is in his heart. If we do not find evidence of these qualities; if he is selfish or wicked, he has not the true kind of Faith. Many claim to possess the true Faith, but it is rare, and when it exists it cannot be destroyed.
FAITH is not so much what we believe as what we carry out. Man must prove whatsoever he speaketh by deeds and actions. If he claims faith he must live and do according to the Teachings.
ALTHOUGH a person of good deeds is acceptable at the Threshold of the Almighty, yet it is first “to know” and then “to do.” Although a blind man produceth a most wonderful and exquisite art, yet he is deprived of seeing it. Consider how most animals labor for man, draw loads and facilitate travel; yet, as they are ignorant, they receive no reward for this labor and toil. The cloud raineth, roses and hyacinths grow; the plain and meadow, the garden and trees become green and blossom; yet they do not realize the results and outcome of all these. The lamp is lighted, but as it hath not a conscious knowledge of itself, none hath become glad because of it. Moreover, a soul of excellent deeds and good manners will undoubtedly advance from whatever horizon he beholdeth the lights radiating. Herein lies the difference: by faith is meant, first, conscious knowledge; and second, good deeds.
FAITH is the magnet which draws the confirmation of the Merciful One.
RECENT events in Persia, particularly the killing of Major Robert Imbrie, the American Vice-Consul at Tihran, brought vividly to memory the stories of the many martyrdoms of the Persian Bahá’ís in the distant past, and those more particularly of our own time. We refer especially to the fearful and indescribable slaying of several hundred devoted and loyal servants of God, followers of the Bahá’í Faith, who were killed in Yezd and other cities in Persia in the year 1903.
One dwells long and often on the fact that religious history seems to repeat itself, for we find that the foundation of almost every religion of Divine origin was cemented with the blood of its martyrs, and in this Day the martyrdoms have largely exceeded in number and severity those of any past age.
To review, even briefly, the history of these events, would mean to write much more than would properly come within the scope of this short account. All friends, however, are very familiar with the early history of the Bahá’í Cause, and know that at its inception over twenty thousand blessed souls became a sacrifice at the hands of those who thought to thus quench entirely the Light of the Cause. The story of this period covers pages of history, and with the slowly awakening world conscience, there will come a full realization of the greatness of this universal movement for which so many thousands have sacrificed their lives.
Never shall we forget the sorrow which overwhelmed us—the Bahá’í group in America particularly—when in the year 1903 the stories reached us of how our brothers and sisters in Faith in Persia were being cut to pieces by the fanatical mobs instigated by the fanatical Muhammaden clergy. These blessed Persian brothers and sisters accepted martyrdom willingly in the Path of God. They manifested such devotion to the Cause, such firmness in faith, such loyalty, such superhuman patience and endurance (showing forth only love for and kindness to their persecutors) that one can find no record in history where such sublime heroism and devotion were surpassed.
The result of such persecutions, such crimes—shedding the blood of human beings in an attempt to retard the progress of the Cause—only increased the ardor of the Bahá’ís throughout the whole world, and the great Spiritual Light of the Cause shone ever more and more brightly.
The recent serious troubles, not only in Tihran, but also in other cities in Persia where the Bahá’ís have been more or less persecuted, brings also vividly to mind the picture of an American woman, Mrs. Lua Moore Getsinger, and her dramatic and tragic appeal to a former Shah of Persia when he was in Paris in 1902. Mrs. Getsinger was well known in America, for she was the first woman Bahá’í teacher in this country, and to her belongs the distinction of being the spiritual guide of many of the old and staunch believers. She traveled extensively as a Bahá’í teacher and made several pilgrimages to Aqá. Her irresistible charm, her remarkable gifts as a teacher, her forceful character and unique personality with the great and added charm of the
spirit, this together with the fruit of her confirmed and distinguished services, placed her in the class of the world’s greatest Bahá’í teachers. She passed away in Cairo, Egypt, several years ago, but her spiritual children not only in this country, but around the world, know that she is ever LIVING. The writer of this account accompanied Mrs. Getsinger to Paris, and was with her during those weeks preceding her presentation to the Shah. The close association makes it possible to recall now her intense longing to intercede in behalf of those sincere and faithful servants of God so persecuted in far-off Persia, how her prayers ascended daily and even hourly to the Court of the Divine King that the heart of the Shah might be softened and that he might listen to her appeal, how she faithfully labored to formulate her petition in such a way as to touch the heart of the former Ruler of Persia. Truly here is a picture worth preserving for future generations, for among the world’s great women there are none who should come nearer receiving honor and distinction than those who in truth share the suffering and sorrows of their fellow human beings, and who offer the sacrifice of their own life that others may live.
Two petitions reached His Majesty, the Shah, one presented in person by Mrs. Getsinger on behalf of the Bahá’ís in Paris, at the Elysee Palace Hotel where the Shah and his entourage were staying in September, 1902. She was accompanied by M. Hippolyte Dreyfus, a French Bahá’í.
The scene in the Elysee Palace Hotel when Mrs. Getsinger presented her petition was graphically described in a letter to her friends. It was not an easy matter to personally render this service. His Royal Highness the Grand Vizier, promised that everything would be done to grant her petition, and added, “Be at ease and know that His Majesty loves and protects all of his subjects.” But Mrs. Getsinger was not to be put off in this way, she insisted that she wished to hear these words from the Shah’s own lips. Thus it was that in the grand reception hall of the Elysee Palace Hotel where the entire suite of one hundred and fifty Persians were awaiting His Majesty, this one American woman, the only woman in this large group of men, stepped forward and handed to His Majesty the petition she had faithfully written. His Majesty then and there promised that all should be done that had been requested, and that was within his power, and bade Mrs. Getsinger be at ease. After this scene he left the hotel with the Grand Vizier, stepped into his waiting carriage and drove away with the petition in his hand.
The following is a copy of that part of her petition which deals specifically with the subject of the persecutions:
"We humbly supplicate His Majesty, the Shah, to extend his gracious protection over our brothers in the faith of Bahá’u’lláh, and save their lives from the hands of those whose object it is (or thus it seems to us) to contribute only to that which brings discord and inharmony among the people of the Nations, instead of that which conduces to the unity and happiness of all mankind. When we hear, as we have recently, that our brothers in faith, loyal subjects of His Majesty, the Shah, have suffered martyrdom in the path of Bahá’u’lláh, whose exalted words, unequaled doctrines and evident wisdom have caused us not only to accept and realize that His Holiness, Muhammad, was a true Prophet of God, and that His Holy Book, the Koran, is the undisputed word of God (for such is the excellency of the knowledge of Bahá’u’lláh that after 1,300 years of persecution of the Christians by the followers of Muhammad, those same Christians now accept, honor and glorify His name), but also have filled our hearts with a love the like of which we have never before experienced for the land which gave Bahá’u’lláh
His birth, and over which now ruleth the “King of Kings” His Majesty, the Shah of Persia.
In the exalted teachings of Bahá’u’lláh we have found the remedy for our sick hearts, also the healing for the nations, inasmuch as He has taught us in the unity and singleness of God, to realize that all nations are as one nation, and all the people of the world are His children—therefore, our brothers, sisters and friends.
Thus, Your Highness, when we hear in this enlightened century that the Mullas, who claim they are teaching the Truth revealed through the Prophet of God, Muhammad—are spilling the innocent blood of their own countrymen whose only offense is that they have turned toward Bahá’u’lláh whose high and holy words have caused the people all over the world to recognize and accept Him as the Manifestation of God—our souls tremble, our minds are agitated and our hearts burn and break! For that precious “Sun of Truth” arose in your midst, and thus we naturally turn our eyes toward your country as the Supreme Horizon from which the Light has shined which shall illuminate and enlighten the whole world; and now that we find its brilliant path again stained with the blood of those who but worship its Beauty, we have but one recourse, the mercy and justice of His Majesty, the Shah.
And of you—oh Your Highness, his Grand Vizier, it has been said that “you are the most intelligent man in all Persia,” and as such I beg you for one moment but contemplate the teachings of Bahá’u’lláh, who has emphatically and irrefutably commanded the Bahá’ís in Persia and every other country, to bear allegiance and prove loyal to their governments and governmental laws, declaring such allegiance and loyalty to be the corner stone of His Holy Laws and mighty legislation—the like of which has never been produced by any one of the Prophets of God in the past days and ages—then answer me if the protection of those who embrace such doctrines is liable to benefit or not the country wherein they are protected? And if the whole world at large is likely to gain or lose by the diffusion of such teachings?
Let us look carefully at the commands of Bahá’u’lláh and ’Abdu’l-Bahá, who have arisen and offered themselves as a sacrifice in the way of removing discords and bloodshed from among nations and unifying the people of the world—that we make not a record for future history like that made in the past. So at the present time as long as the Mullas have the power to stretch out the hands of oppression toward your people, it deprives you of the opportunity to emancipate them, and give them freedom of thought that they may manifest to you their greatest loyalty and devotion, because it soon becomes impossible for any people to live in harmony and loyalty except they are commanded by their religion to bear allegiance to the head of their government; thus in this instance the protection of the people who are followers of Bahá’u’lláh becomes the protection of your government as well, inasmuch as every Bahá’í will die sooner than disobey one of His holy commands.
Thus we humbly supplicate that His Majesty, the Shah, extend his protection over these people who according to the dictates of their faith in God are his most loyal subjects and faithful friends.
The second petition by Mrs. Getsinger, personnally, was presented through the usual official channels, and a copy of it follows:
“Oh Great King!”
Having been graciously granted an audience with your Imperial Majesty while the City of Paris was enlightened by your presence, we do not approach you as strangers, but rather as those whose hearts have been filled with secure hopes, having implicitly trusted in the promises of your Majesty to extend your
kind protection over our brothers and co-religionists in Persia, and upon your Majesty’s assurance that all would be done within your “power and duty” to grant our petition!
Thus, oh King of Persia! knowing that your power is mighty, we once more beg your gracious attention!
We, as well as the whole civilized world, have been shocked over the news of the recent martyrdoms of the Bahá’ís in Yezd, Isphahan and other places in Persia; and believing it far from what you consider your “duty” to allow such cruelty, persecution and bloodshed—in the Name of the One God (and there is but One), we entreat you to arise in your supreme might and justice, and abolish such atrocious murder and fanaticism from out your country, that the pages of its future history be not blotted by so black a stain, and that all the people of the world may commend your Majesty for righteousness of action, instead of pointing at you and your government the fingers of censure and scorn!
Oh Great King! Know you, that, through the holy and heavenly teachings of Bahá’u’lláh the Bahá’ís all over the world are looking toward Persia with loving hearts and willing hands to assist her Ruler, your Imperial Majesty, with their prayers, their devotion, their love and allegiance—because from that “Land of the Sun” arose the Most Mighty Sun of Truth, the “Sun of Reality” Whose penetrating rays have dispelled the dark night of spiritual ignorance and unbelief, causing the dawn of a new Day, a new Era, a new Dispensation to enlighten the faces, brighten the eyes, dilate the breasts and rejoice the hearts of the denizens of the entire universe. And be assured that this Light will never be extinguished, even should you permit the blood of the Bahá’ís to run in rivers throughout your land, for it is evident that the blood of the Persian Bahá’ís is but the oil which has fed and will feed the flame in the Lamp of the Cause of Bahá’u’lláh.....
For over half a century now your Rulers, statesmen and Mullas have been trying to quench this Light by deluging It with the innocent blood of the beloved of God! And what result have you?
Instead of quenching It, they have caused It to burn so brightly that not only Persia, but every country in the world, is more or less enlightened by Its incomparable radiance!
If the Divines and Mullas would but glance over the history of their own religion so nobly founded and established by Muhammad, they would soon see that the shedding of blood is not a means of annulling, but rather the cause of promulgating every religious movement which has appeared on the part of God since time began! For in such instances, blood becomes the cement, adhering together the hearts upon which the Cause of God is founded and His Mighty Edifice is raised! Should all of the people of the world conspire together, could they prevent or even deter for one hour the material sun from rising and diffusing its rays? No, by the Truth of God. Then how much more difficult and impossible is it to stop the shining forth of the Spiritual Sun when God the Almighty ordains It to appear upon the horizon of humanity?
The Mullas of Persia are supposed by the people of the world to be men of intelligence and learning; but when we see them killing their own countrymen, thinking thereby to arrest the Will and Cause of God, even the children of the peasants in France denounce them, not only as being ignorant men, but uncivilized and barbarous! For, what else can be said when they suddenly cause a Bahá’í to be seized, dragged through the streets to the market place, and there, with a meat axe, chop off his flesh; then bleeding, fainting—but never denying His Lord—cause him to stand and walk before his tormentors?
His little son, eleven years old, is also attacked by his school fellows, and upon
refusing to curse Bahá’u’lláh, is stabbed to death with small pen knives in the presence of his teacher, who refuses him protection!
His maternal uncle is also killed; after which the bodies of the father, son and uncle are bound together and dragged through the streets!
The poor wife, and mother of that noble boy (whose faith and constancy is an unparalleled example for the whole earth!)—desiring only to weep for her dead, throws herself upon their mangled corpses, and in consequence is beaten into insensibility, by the inhuman beasts into whose horrid claws these poor victims had fallen!
Oh Great King! Can such deeds, which cause all hearts to burn and break, be the result of intelligence on the part of your Clergy? And is it justice on the part of your Majesty to allow such heinous crimes to go unpunished?
Your Majesty is informed that Bahá’u’lláh has commanded all of His followers to be submissive, and never by word or deed, be the means of disturbance or trouble; thus they stand like sheep before the slaughter, without offering the least resistance—in faithful compliance to His Holy commands, thereby proving their loyalty to their king, as well as standing like rocks for their faith in God!
Oh your Majesty! Do you not perceive that in allowing such sincere and steadfast people to be killed, you are depriving yourself of your most faithful and loyal subjects, leaving your Imperial Majesty surrounded by those whose thirst for blood may one day demand your own?
We humbly beg God to enable you to arise for the protection of those who truly love and obey their Kingl
God ever strengthens those who stand for right and justice, thus your Imperial Majesty needs no other Helper, though our love, devotion and prayers are with and for you!”
For several years following the presentation of these petitions, there was a remarkable cessation of persecutions. Gradually as the birth of the new cycle is fully explained and understood, as the new ideals fill the hearts of humanity and are translated into the world of action, the darkness of all “superstitious fancies will be annihilated,” for mistakes and trials and difficulties appear through “limited interpretations.” However, as ‘Abdu’l-Bahá has said in his wonderful writings: “The Cause continued to grow; no restriction or opposition could arrest its progress. . . . Up to the time when Bahá’u’lláh was exiled to Baghdád, every means conceivable was used to annilhilate His teachings; but for one man killed, a hundred came forward; for one family destroyed, a hundred have arisen, and in this proportion are the friends of justice increasing in Persia and throughout the world.
“Bahá’u’lláh proclaimed the cause of human brotherhood. In the midst of calamities He waved aloft the standard of universal peace; from captivity He summoned the kings of the earth to the cause of unity and world-wide love. The more they tried to stifle the proclamation the more it resounded throughout the world. Today it has reached from the East to the West. Bahá’u’lláh was banished, but His dominion prevailed and spread.”
ADDRESS OF ’ABDU’L-BAHA AT ORIENT-OCCIDENT UNITY
CONFERENCE, WASHINGTON, D. C.TONIGHT I am most happy in presenting myself before an audience such as this. I am an Oriental and have come into the West to meet the people of the Occident. Praise be to God! Upon the faces of those assembled here I perceive the light of God. This I consider an evidence of the possibility of uniting the East and the West; of establishing a perfect bond between Persia and America—one of the objects of this conference. For the Persians there is no Government better fitted to contribute to the development of their natural resources and the helping of their national needs in a reciprocal alliance than the United States of America; and for the Americans there could be no better industrial outlet and market than the virgin commercial soil of Persia. The mineral wealth of Persia is still latent and untouched. It is my hope that the great American democracy may be instrumental in developing these hidden resources and that a bond of perfect amity and unity may be established between the American republic and the Government of Persia. May this bond, whether material or spiritual, be well cemented. May the material civilization of America find complete efficacy and establishment in Persia, and the spiritual civilization of Persia find acceptance and response in America.
Some of the creatures of existence can live solitary and alone. A tree, for instance, may live without assistance and co-operation of other trees. Some animals are isolated and lead a separate existence away from their kind. But this is impossible for man. In his life and being co-operation and association are essential. Through association and meeting we find happiness and development, individual and collective.
For instance, when there is intercourse and co-operation between two villages the advancement of each will be assured. Likewise if inter-communication is established between two cities both will benefit and progress. And if a reciprocal basis of agreement be reached between two countries their individual and mutual interests will find great development. Therefore, in the unity of this radiant assemblage I behold the link between Orient and Occident. Such unity is the means and instrument of co-operation between the various countries of the East and West. It is evident then that the outcomes from this basis of agreement and accord are numberless and unlimited. Surely there will be great harvests of results forthcoming for Persia and America. In Persia advanced material civilization will be established and the doors thrown open wide to American commerce.
Above and beyond all this, a great love and fountain of affection shall bind and blend these two remote peoples; for His Holiness Bahá’u’lláh has proclaimed to the world the solidarity of nations and the oneness of humanity. Addressing all mankind he said, “Ye are all leaves of one tree and the drops of one sea.” The world of humanity has been expressed by him as a unit—as one family. It is therefore hoped that the American and Persian nations may be conjoined and united in reciprocal love. May they become one race endowed with the same susceptibilities. May these bonds of amity and accord be firmly established.
His Holiness Bahá’u’lláh passed forty years of his life in prison and exile in order that he might upraise the banner of the oneness of the world of men. For this he bore all these ordeals and difficulties. He was under the dominion of ’Abdu’l-Hamid. I, too, was in the prison of ’Abdu’l-Hamid until the Committee of Union and Progress hoisted the standard of liberty and my fetters were removed. They exhibited great kindness and love toward me. I was made free and thereby enabled to come to this country. Were it not for the action of this Committee I should not be with you here tonight. Therefore you must all ask assistance and confirmation in behalf of this Committee through which the liberty of Turkey was proclaimed.
Briefly; I have traveled this long distance, crossed the Atlantic Ocean to this western continent in the desire and hope that the strongest bond of unity may be established between America and Persia. I know this to be your wish and purpose also, and am sure of your co-operation. We shall therefore offer supplication in the divine threshold that a great love may take possession of the hearts of men and unite the nations of the world. We will pray that the ensign of international peace may be uplifted and that the oneness of the world of humanity may be realized and accomplished. All this is made possible and practicable through your efforts. May this American democracy be the first nation to establish the foundation of international agreement. May it be the first nation to proclaim the universality of mankind. May it be the first to upraise the standard of the “Most Great Peace,” and through this nation of democracy may these philanthropic intentions and institutions be spread broadcast throughout the world. Truly this is a great and revered nation. Here liberty has reached its highest degree. The intentions of its people are most praiseworthy. They are indeed worthy of being the first people to build the tabernacle of the great peace and proclaim the oneness of the world of humanity. I will supplicate God for assistance and confirmation in your behalf.
EVERYTHING will be obtained by unity and harmony, and the very greatest thing by division will disappear, will be annihilated. The appearance of Prophets is for the sake of unity and harmony. The manifestation of Christ was for the sake of unity, and the manifestation of Bahá’u’lláh was for the same sake, and ‘Abdu’l-Bahá himself has had many trials and troubles for the same sake—to cause the people to unite. There must be established the unification of mankind. . . .
Whatever you see from strangers, if they oppose you and injure you, you have to bear it and be patient. As much as they injure you and hate you, you have to show kindness to them. You have to treat them as friends. It must be so. If they give you poison, you have to give them honey; if they wound you, you have to plaster their wounds. So I hope that love may be established in
this world, that all hatred and raiicor may pass away.
THE newspapers and magazines of this country have been powerful instruments in placing the radio among those business enterprises of the past few years which have advanced and prospered beyond expectation of even the most sanguine and optimistic. They have given pages and pages of space, amounting now to volumes of free advertising, to one of the greatest scientific discoveries of our time. The Power of the Press and the part it plays in the world’s work and advancement is here demonstrated once again.
Bahá’u’lláh said in His time: “The pages of swiftly appearing newspapers are indeed the mirror of the world; they display the doings and actions of the different nations. They both illustrate them and cause them to be heard. Newspapers are as a mirror which is endowed with hearing, sight and speech. They are a wonderful phenomenon and a great matter.” And ‘Abdu’l-Bahá in His writings said: “Those newspapers which strive to speak only that which is truth, which hold the mirror up to truth, are like the sun, they light the world everywhere with truth and their work is imperishable.”
The data and figures presented from time to time regarding the radio business supplies a fascinating story and one which sounds like a fairy tale. The New York Evening Post stated not long since that: “In three years a brand new industry has grown, an industry estimated at $350,000,000 in total sales for this year. There are between four and five million receiving sets in this country—a radio audience of twenty millions. It is ‘Prince and Pauper’ in genuine earnest. At the Radio World’s Fair there were sets made in cigar boxes and sets costing $1,500. They get the same programs. The ether wave knows no social distinctions.”
“A radio audience of twenty millions” is an especially interesting item. It again brings to the attention for very serious consideration the possibilities of advancing a valuable educational program.
The Bahá’í Message for a regenerated humanity—very much in brief of course—was broadcasted from the Miami Station, the largest on the Eastern Coast, by Mr. Howard MacNutt, who was the first one permitted to thus speak the name of Bahá’u’lláh to that vast unseen audience, some of whom realized, as developed later, that they were “listening” to the Message which requires the actual living of Brotherhood.
It is also most interesting to note the way in which the late renowned and much beloved Bahá’í teacher, Mrs. I. D. Brittingham, presented the Message of Truth by radio at the Broadcasting Station of Lit Bros. in Philadelphia. Miss Jessie Revell of that City has loaned, for the benefit of THE STAR OF THE WEST readers, a copy of her various talks, and in doing so, stated that it must be understood that Mrs. Brittingham was not permitted to mention openly the Bahá’í Cause, nevertheless her talks were in truth such splendid Bahá’í talks—without the name—that they were recognized as such by many, and Mrs. Brittingham received letters from people miles away, strangers to her, stating that she must be a Bahá’í, as they recognized the Bahá’í Teachings in her talks. The first in her series of five talks follows. Others will be published in future numbers of the STAR. (M. H.)
Originally we were one family; the human family! What has occurred to destroy this oneness and to divide us into human groups? Is it not prejudice? Let us reason together. The pigment of the skin; the shape of the head; the variations of feature, of hair, of average stature—have identified one human group as differing from another group.
Yet we are all identified as one human family by general structure, by the highly convoluted organ of the brain, by the same arterial system existing in every human being. We possess the same nervous systems; the cerebro spinal and the sympathetic. The human family is the only kingdom upon this earth that understands laughter. Mental comprehension is not limited to one tribe or nation, but is innate in all.
In spite of these things human types have drawn sharp lines against other human types, each declaring its own superiority. Thus humanity has gradually become submerged in the sea of prejudice. Nothing but a dynamic power can lift the human family out of this deep sea, from which has arisen hostility, hatred, and consequent separation. The body of the world is sick. It is in need of deliverance. All the divine messengers of God have proclaimed the oneness of the world of humanity. And each and everyone of these great messengers of God has been born of and arisen from the dark skinned race. Go to Egypt; stand before the Great Sphinx and study its symbology! Behold its features! I am of Anglo-Saxon descent. But in that great Egyptian structure one will find no Anglo-Saxon features! If we take up the ancient study of each racial group upon earth, not from our biased histories—but each one from its own history—we will be overwhelmed by the Knowledge thus obtained of the beauty of human oneness.
That oneness born from God shall ultimately appear universally. We shall begin to forget to say: “You are a Buddhist:” “A Parsee:” “A Jew:” “A Christian:” “A Moslem!” No longer shall we need to inquire as to race or nationality! The Divine Civilization, upraising the educational and spiritual outlook, will forget race or nationality! This world-citizenship is a divine future fact. Through it strife, hatred, warfare will be destroyed. Such a brotherhood and sisterhood born out of the present world troubles will be the restoration so longed for. A universal language and heightened ideals of life through new divine consciousness liberating the human family from a material to a spiritual plane will bring “a new attitude toward divinity which will be reflected through life.”
One has grandly said: “Humanity resides in the character.” Through weariness resulting from the unsatisfying problems of the world, and the knowledge born of these problems that “release comes by making of the will a door through which the confirmations of the spirit come,”—will be established that new ideal of character which will make of the world one home.
This is the pure, radiant, fundamental station of the Dawn of this New Era upon the world. The Golden Age of Justice! “Since we are all created from the same substance we must be as one soul, walking with the same feet, eating with one mouth and living in one land, that we may manifest with our being and by our deeds and actions, the signs of unity and the spirit of oneness.” Thus, and thus alone, can this humanity become the New Humanity and draw near to the Holy Beauty of the Love of God and the establishment of His Kingdom in the hearts.
THE SEARCH OF THE KING
MARION CARPENTERTHERE is a legend of a king who regretted the vast amount of human knowledge in the world which he had never acquired. The more he thought on his loss, the enormous number of books in the world, and his inability to read them all, the more he bemoaned his ignorance. Finally he called the wisest men of his kingdom together and said: “You must perform a great service for me. Make an ensemble of all the books in the world and reduce their contents to one book, that I may read it before I die, and acquire all the knowledge of the world.”
The wise men loaded camels with all the books of the world and went out on the desert where they labored for a year and a day to reduce the knowledge of all the books of the world to one book. Then they returned to the king. The king looked at the one volume which was very large. “You must perform a greater service for me,” said the king. “You must labor now and reduce all the knowledge of the world contained in this book to one sentence.”
The wise men labored again in the desert for a year and a day, and finally returned to the king with all worldly knowledge reduced to one sentence. Yet the king was not satisfied. “Go again,” he said, “and do the greatest service for me. Reduce this sentence to one word containing all human knowledge.”
And the wise men went away and returned after a year and a day with all the knowledge of men reduced to one word. The word which the king read filled him with dismay; it was the word “PERHAPS.”
Though all human knowledge is contained in the Word “perhaps,” we need not despair as did the king in this legend, for there is still the divine knowledge, sure, exact, authoritative. If man’s knowledge is uncertain, then we must rely on the trustworthy Word of God as expressed by the Manifestations of Divinity, the Prophets of God. They come at crucial periods to reveal Infinite Knowledge. Thus there has been as Abraham, Moses, Buddha, Confucius, Zoroaster, Christ, Muhammad, and in our time the modern Prophet, Bahá’u’lláh. These have all been sent for the guidance and instruction of humanity.
Bahá’u’lláh, while in exile in Baghdád, revealed two marvelous books of verses called “The Hidden Words.” In the introduction to these he says: “This is that which hath descended from the Realm of Glory, uttered by the Tongue of Power and Might and revealed unto the Messengers of old, the quintessence whereof we have taken and arrayed in the garment of brevity, as a token of grace unto the righteous that they may stand faithful unto the Covenant of the Lord, that they may fulfill in their lives His Trust, and may in the Realm of the Spirit obtain for themselves the priceless gem of Divine Virtue.” That is, Bahá’u’lláh has distilled the essence of all religion. Or, we might say that he has removed the concealing husks from the religions of old and revealed the pure kernel.
Those who read the writings of Bahá’u’lláh often say, “How like my own religion.” And this is the same whether the one who reads Bahá’u’lláh’s tablets is Christian, Muhammadan, Zoroastrian, or Jew; proof is itself that Bahá’u’lláh has made religion universal. He has reduced all the Holy Books to one word, and this word is God or Love. All religions teach of God.
Many people speak of the Bahá’í Movement as a new religion, but ‘Abdu’l-Bahá, the Center of the Covenant of Bahá’u’lláh, has said, “This is not a new religion. God forbid! It is the ancient path cleared of the debris of superstition and imagination."
The Bahá’í Revelation is not so much a new religion as religion renewed, purified of the incrustations of human thought, and equipped with principles adapted to the needs, not only of the time in which we live, but of the next thousand or two thousand years before another Divine Messenger comes. Briefly, it is an all-inclusive spiritual teaching which people of all religions and races accept as the expression of their highest ideals.
Professor Seward of Stanford University and a Bahá’í student were chatting in his office one afternoon on the bigness of the Bahá’í Religion. An unsuspecting student entered. Professor Seward turned to him and said, “Why, you can be a Bahá’í, too, Mr. ——————; everyone can be a Bahá’í.”
It is the most democratic religion possible, for it aims, not to force all people within the narrow confines of a sect, but to spread out its tent to shelter all humanity. It has but one word: LOVE.
INSTEAD!!—“HIGH HONOUR”
BY FREDERICK W. D’EVELYN“THEY carried him to the top.”—Sunday morning, November 26, 1922, during Memorial services held in remembrance of ‘Abdu’l-Bahá, a friend retold those rare and radiant reminiscences of the closing hours of ‘Abdu’l-Bahá’s earthly pilgrimage:—the chamber of death; the reverence of the mourners; the great journey up the Mountain when—“they carried him to the top.” Then she paused for a time, as if challenged by the significance of her utterance—“This,” she added, “was indeed in that land, most high honor, most especial distinction; for the cemetry of dead men is on the plain, on the sea-stretch, but—they carried ’Abdu’l-Bahá to the top.”
Linked herewith is an incident and a “sign.” In an open letter to the British Weekly, London, August, 1909, the famous author and Eastern student, Hall Caine, commenting upon Egypt, Palestine, Soudan, stated: “If a man were to arise today claiming a divine mission, however indefinite,—the Government (British) would have no choice but to put him down, even as the Roman government was compelled to put down the Nazarene, 2,000 years ago.” The basis of his strange affirmation was “the political situation; the national demands.”
We took issue (through the London Press) with Hall Caine, pointing out that there was, even at the time he wrote, “a Mighty Human Temple,” in the person of ‘Abdu’l-Bahá, whose station and commission (though never so claimed by ‘Abdu’l-Bahá himself) were exactly those which Hall Caine had in consideration when he advanced his claim and defined the interference, officially unavoidable.
Years have passed since then, not lean years, but heavy with great issues; vexed with subtle political situations. Contrariwise to the inevitable of the learned romanticist, history will record, “the man with a divine message,” was not “put down,” nay, rather was revered and exalted, even in his earth station. At his funeral, the High Commissioner of the alleged minatory government was officially the chief mourner. While his co-religionists; his “people” of My Providence: the apportioned ones of his family; men of varied creeds and climes not his followers, by deed magnified his Service—“they carried him to the top.”
Truly, the secrets of greatness; the exceeding great rewards—are still—with God’s MEN.
In these days, wherein people imagine vain things and leaders counsel strange “necessities,” is it not glorious that God is marching on, His way revealed to those who have apprehended His Messengers on the Day of the Manifestation of the Promised One?
THE RADIANT SON
WILLARD P. HATCHWHEN one meditates upon the purpose of life, and its character, it is found to be a journey.
If in the traveling—“From God we come, and to God we return,” one is enabled to bestow blessings upon one’s fellow-man; is aided to attain knowledge of God, and love of God; and helped to adorn one’s self with the decorated robe of noble and spiritual virtues,—then, indeed, has his passage been a luminous one.
And “this knowledge and love is only to be obtained from the Holy and Divine Manifestations.”
In and to the Glory of his Father, His Holiness Bahá’u’lláh, did His Holiness ‘Abdu’l-Bahá come and go.
His life exemplified in each detail what it meant to be created in a Godlike image. This radiant Son took the Divine Plan of his Mighty Father “for the healing of the nations,” and applied it to the best possible advantage.
This work demanded a complete fulfillment in himself of a supreme fullness of life. He was the counsellor and comfort of his family—the heart and brain of his community—the fount of wisdom to the friends of God throughout the world. For humanity's well being he lived.
His Holiness ‘Abdu’l-Bahá painted on the hearts of king and peasant new revelations of what God intended human life to be.
This was done in carrying forward, step by step, the glorious charter left by His Holiness Bahá’u’lláh.
This charter intends nothing less than the material and spiritual unfoldment of such a glorious destiny for the whole human race as has not yet entered the mind of man.
One perceives by capacity. As capacity increases perception grows.
Humanity is not used to such love, such wisdom, as the plan and lives of His Holiness Bahá’u’lláh and His Holiness ‘Abdu’l-Bahá unfold. Like a soul that has always been beaten down, it does not know what to make of such selfless, compassionate interest. It is first astonished. Then it basks in the soothing influence, while its wounds are healing. Then it awakens and offers its humble services to further such noble ends.
And after the awakening the greater the contrast in the old crudenesses and cruelties of living, the greater the desire to serve in the new order established by this potent sovereign, Love of God! “He loves most who is forgiven most.”
So completely, so untiringly, His Holiness ‘Abdu’l-Bahá labored until at last the end came. The great soul was set free. It had labored the labor of ten thousand.
The earth was darkened, and heaven was illumined with a beauteous light. His Holiness ‘Abdu’l-Bahá had gone to join his Beloved Father. But the creation and the Bounty of God never ends.
THE NEW YORK TIMES calls the new plan for world peace “An American plan offered to America, and a great practical measure.” “It is incredible,” says the Times, “that we should longer hold back from entering the League of Nations.” Step by step the League of Nations in its meeting at Geneva is moving toward the abolition of war. . . . There has been much loose talk about “outlawing war.” The League is trying to translate the phrase into a reality.
“The League’s plan of economic reconstruction of Austria and Hungary is its greatest achievement to date,” said Sir William Good, financial adviser of the Hungarian Government. “Most of its work hitherto has been in the realm of theory. Here is something practical which commands the attention of men of affairs. It has unquestionably placed the League in a far more favorable position than before.” The full importance of the accomplishment of the League in this work of reconstruction cannot be grasped unless the full consequences of this achievement are understood. . . . The actual economic undertakings in Austria and Hungary under the control and support of the League of Nations are carrying forward in a silent way the fulfillment of the dream of world peace. . . .
The Committee of the League of Nations on Intellectual Co-operation has adopted the suggestion of Dr. Hagbert Wright, Librarian of the London Library, to publish annually a list of the six hundred best books of the previous twelve months, to be selected by representatives of those countries affiliated with the League. The London Daily Telegraph endorses the plan because it will “hall-mark every book that appears upon it, besides being of material benefit to publishers and authors.’’—(World Wide.)
“IT WAS A GREAT BLOW to us when the United States refused to become a party to these hopes. I have no intention of judging the actions of good and true friends, much less to complain of them. I merely deplore them. The arguments used against the League are perhaps valid in view of traditions which have their merit and usefulness. But it was on another plane—on a higher plane—that we wished to place ourselves. We hoped little by little to lead the world to undertake a great task of recreation. We thought we were to see the fulfiillment of the most beautiful words of the Evangelist. Was not this our plain and pressing duty—rising above all conventions of the past—towards those whose glowing youth is today beaten to the earth? It was a revolution, the most idealistic, the most noble, that could be attempted—the revolution for peace.
“But great works require faith. Only faith can create. To create is to believe. Though we are ready to defer to the criticisms of our American friends, we nevertheless beg them to sit down with us at the peace table. It is good to succor orphans, it is a finer thing to leave them their fathers. More, far more, than any political duty is the moral duty which calls us to join forces.
“The League of Nations will be reformed. But it is necessary to reform it from within, not attack it from without. I look forward to the day when the democratic people of America, will say to the democrats of France: ‘We are here!‘”—(M. Herriot to America in an article in “Foreign Affairs,” N. Y.)
I AM AFRAID of no man . . . I have had all the honors that I want. I haven’t much money, but I have all I want. Therefore, I am in a position to tell the truth to my countrymen. And I propose to devote the rest of my life and all of my energy in attempting to create an overwhelming popular sentiment for the only institution which can prevent war, the League of Nations.—Former Associate Justice John. H. Clarke of the United States Supreme Court in his recent address on “The Interest of America in World Peace” at the Boston City Club.
REPRESENTATIVE F. H. LaGuardia, who served as Major in the air forces during the war . . . said in a speech yesterday that he has become a pacifist since the armistice. He told a large gathering of members of the Young Folks League that “there is no question big enough to warrant sending to slaughter human beings.” America’s mission in the world, he said, is not to have the largest building or to build the greatest battleship. Its mission is to be a “happy land” for “happy people.” He asserted he had permission to call himself a pacifist because of his war record. —New York Times.
PAN-PACIFIC Meeting. Miss Agnes Alexander, of Honolulu, spoke of the value of Esperanto as a means of bringing nations together. She spent seven years in Japan and there found much interest in the proposed language. Friendships among nations would be advanced if people forgot racial prejudices and could eliminate "prejudice against prejudice” she said. She hoped that from Hawaii would be generated the spirit of accomplished world peace . . . .
Hon. George Fowlds, former Minister of Education of New Zealand, said the great need of the world today is friendship, and friendship must rest on mutual understanding.”—The Honolulu Advertiser.
TALKING OF scientific research, Charles Moureu of the Academy of Science, writes in the Revue des Deux Mondes: "The object of science is to discover truth, nothing more; science in itself is neither good nor bad. It is, as all forces, what we make it; it is like the tongue which, already in old Æsop’s time, passed for the best and the worst of things. Ever since man discovered metal, he held a new great power which he used for better food, better clothes, better dwellings, but which he also used to kill his fellowmen more easily and more surely. Powder, known to the Chinese for 2,000 years, serves to fire guns, but it also helps the cutting of canals and the piercing of mountains. Indeed, material progress is but one of the elements of civilization, and the predominant agent of civilization must be morality. Without morality, science, in indefinitely multiplying human power, will become a mortal danger to the world.”—World Wide.
WHAT WOULD happen if all the chemists and natural scientists in the world—who are bound by a common interest into a powerful fraternity—decided not to lend their talents to the development of chemical warfare? Simply that the terrors of the “next war” would melt into dreams of militant romantics. They would be serving a greater master than their own nations; they would be serving humanity. But will they?—The Ottawa Citizen.
IT IS RECORDED of Olive Schreiner in the new “Life,” written by her husband, that she read the Sermon on the Mount at the age of six with great amazement, and rushing to her mother cried, “Look what I’ve found! It’s what I’ve known all along. Now we can live like that.” It was difficult to check her excitement, but we are told that she was silenced eventually, and that all her life she could not get over the fact that “people did not want to live like that.” —World Wide.
صفحه 1 - 5
شعب و فرق در مذاهب متعلقه بخود آزادانه و انصاف پرورانه در کمال متانت توضیحات دهند و موجبات اختلاف و شقاق را زائل و وسائل اتحّاد و اتفاق تأسیس و تحکیم نمایند و این اوّل قدم در موضع خدمت باتحّاد ادیان است تا آنکه موقعی بیاید که مجمع بین الادیان منظمی مانند مجمع بین المللی تشکیل گردد آنچه سبب اختلاف است رفع نموده و آنچه موجب اتحّاد است تثبیت نمایند .
بشارت بالایوسف
در مرقومۀ واصلۀ از حیفا مورّخۀ 24 سپتمبر بشارت ذیل مندرج بود که دیروز 23 سپتمبر ساعت نه و نیم قبل از ظهر حضرت ولیّ امرالله با راه آهن وارد حیفا شدند و الحمدلله صحّت مبارکشان بسیار خوبست و مسرورند بعد از ظهر تشریف بردند بمقام اعلی و چون مراجعت فرمودند همه احبّا در بیت مبارک جمع بودند و در باغچه در میان گلها و چراغهای الکتریک مجلس بسیار روحانی بیاد ایّام حضرت عبدالبهاء منعقد بود امروز بعد از ظهر هم میهمانی است و جمیع احبّا موعودند .
سه کنونشن متقارن
کنونشن فیلادلفیا در 21 و 22 دائر و منعقد گشت و بهائیان در نهایت مسرّت و شادمانی چه که این چهارمین کنونشن الفت مابین نژاد سیاه و سفید در امریکا بخوبی مشمول تأیید و توفیق الهی شده و پروگرام و نشریّه اش که کاملا بر نام این امر تهیّه گشت مشتمل بر اقتباساتی از بیانات مبارکه در خصوص وحدت اجناس بود و هزارها نشر و توزیع شد و این تأسیس چنان جذابّ بود که بعضی از مشاهیر ناطقین امریکا که منجذب نوایای این عصر عظیمند با نهایت اشتیاق حضور و نطق در این مجلس را قبول کردند و در این دو روز در آن تالار عظیم جمعیّت سیاه و سفید موج میزد و نفوس و ارواح از استماع مقاصد و تعالیم الهیّه در طیران و پرواز بودند دویّم کنونشن ایالات غربی امریکا سیّم کنونشن ایالات مرکزی که نماینده های بهائیان از بلاد متعدّده موجود و در خصوص کیفیّت نشر تعالیم و مقاصد عظیمه این دور حمید مشاورت و نطق میدادند و کنونشن ایالات مرکزی در شیکاغو در اساس معبد عظیم بهائی بی نهایت جذابّ بود زیرا که نفوس کثیره از اجناس و ملل مختلفه در آن معبد عظیم وحدت الهیّه در کیفیّت نشر این مقاصد عظمی صحبت میداشتند و آثار خلوص و یگانگی و فداکاری از سیمای هر یک ظاهر و آشکار بود .
ورود جسد ویس قونسول
مطابق اخبار مندرجه در جرائد جسد ویس قونسول مقتول امریکا در طهران در صبح روز دوشنبه 29 سپتمبر به واشنگتن رسید و همانروز بعد از ظهر با کمال احترام و با حضور رئیس جمهور و جمعی از محترمین و ژارژوفر سفارت ایران مراسم تجلیل بعمل آمد علم شیر و خورشید ایران امروز تا نصف پائین بود .
صفحه 2 - 5
بعضی از بهائیان در آن موقع تجهیز دسته بزرگ گلهای خوشرنگی از طرف بهائیان امریکا تقدیم و اهدا داشت و و با تذکرّ اینکه با شرکت و احساس خوبی که برای مملکت ایران دارند از این واقعه متأسفّ و همیشه آن مقتول را در ضمیر خویش بخاطر دارند و دعا و آرزوی وجدانی همه آنکه روابط دوستی مابین این مملکت قدیم الشأن و ممالک معظمّه متمدّنه امروزه عالم روز بروز افزون گردد و کلّ بدان بنظر وقر و احترام بنگرند و غبار تعصّبات و بیخبری که صفحه روشن آنرا مکدّر کرده از میان مرتفع گردد و روزی بیاید که در عالم متمدّن امروزه بمنزلۀ ستارۀ درخشانی باشد که سائرین از آن اقتدا و تأسّی نمایند و ذالک تقریر العزیز العلیم .
بقیّه از رباعیّات نه نه نبیل زرندی :
این بقعه هزارقرن روز و شب ها . در راه بها کشید تاب و تب ها . از ذکر بها نشد زبانش خاموش . تا گشت قدمگاه بهیّ الابهی . چون بقد وفا کرد وفا یافت ز دوست . در عشق صفا کرد صفا یافت ز دوست . از میمنت وفا و از یمن صفا . بیمار دو صد ساله شفا یافت ز دوست . ایشاه گذر بقعة الحمرایت . پر لاله و سبزه است بر ما جایت . ما چون لب لاله لاله همچون لب ما . در راه تو منتظر که بوسد پایت . از کلبۀ تقلید قدم بیرون نه . بر قلب برهنه روی بر هامون نه . چون کون و مکان جدید دیدی پاره . بیچون و چرا بساحت بیچون نه . گردیده بهار روح و عالم شده نو . این جان و دل عیش را نه بگرو . چون رعد بهار یابها گویو برد . تا ملک ملک جان شوی زآن خسرو . یک طرفه طبیب آمده ای بیماران .میبارد ازو شفا بمثل باران . بی منتّ و مزد جان نو می بخشد . با جان بشتا به سویش ای یاران . اهل دیار آمده یک دلداری . کز هر مویش بحور رحمت جاری . سویش بدوید و حیّ و جاریّه شوید . دیگر ندهد دست به نیسان یاری . ای تشنه لبان عیان شده دریائی . ظلمت زدگان سر زده یک بیضائی . قطره شده بحر و ذرّه مهر از کرمش . با صدق و صفا نهید سویش پائی . جاری شده چشمۀ شفای ایّوب . پیدا شده روشنی چشم یعقوب . گر پای نداری بسر و سینه شتاب . تا بحر سرور سازدت ای مکروب . چون بر تل تغییر بنای دنیا است . پاینده کجا فقر و غنای دنیا است . فرمود بها که حسن دنیا است کثیر . لیک اعظم از همه فنای دنیا است . راحت مطلب در این جهان بیهوده . در معبر سیل راحتی کی بوده . فرموده بها که جز بظلّ سدره . ممکن نبود ولی نور آسوده . نیسال بسوی نیّر آفاقت . تا بکه به از عشی شود اشراقت . مسمومی و تریاق تو ذکر ابهی است . زین سم نرهاند بجز این تریاقت . در بوستان دوست رقم شد که دوستان . از وی برند نفحۀ آن تازه بوستان
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صفحه 1 - 3
و بخاطر میسپارند ولی از عقاید و اصول فلسفۀ روحانیّه پیشانیان باستان خود ابدا خبری ندارند بلکه شاید اطلاعاز آنرا کفر و زندقه میشمارند با اینکه در قرآن مقدّس کلمۀ بر ضدّ دیانت نه شبه نیست و حتیّ بعنوان ایما و اشاره بلکه آنرا بنام مجوس در عرض دیانت موسویّه و مسیحیّه یاد مینماید و اگر نام وخشور ایران بالصراحه در آن مذکور نه نام بسیاری از انبیاء یهود نیز حتیّ بعضی از آنانکه کتب عهد عتیق بایشان منسوب است در آن مذکور نه چه که آنچه در کتب مقدّسه مذکور میشود برای مسبس حاجت و اقتضاء ضرورت وقت است و هرگاه ذکر و بیان امری لزومیّت و تقیّه نداشت از آن ذکری نمیشد و قسمت عمده ارتباط اسلام در ایّام خود حضرت رسالت پناهی با یهود و مسیحیّان بوده لذا آنچه که برای تأسیس این روابط و اصلاح حال آنان ضروری بود از قبیل توضیحات در عقاید و سوء و دیانتشان و غیره در قرآن بیان شد و اینگونه ارتباط را در اسلام در ابتدا نه با زردشتیان و نه با هنود و با بودی ها و غیرهم نداشت لذا ذکری از آنان در قرآن بالصراحه نیست و بهمین علتّ است که ذکری از انبیاء بنی اسرائیل در کتب مقدّسه زردشتی نه و با آنکه قریب هشتاد سال چندین هزار از بنی اسرائیل از قبیل دانیال و غیره در جنوب ایران بواسطه پادشاه آشوری باسیری بودند و ناچار در دین عرض ست بواسطه معاشرت با اهالی تبادل عقاید مابینشان حاصل تا بالاخره سیروس پادشاه عظیم که بر آشور مسلط گشته و تأسیس سلطنت عظیم در ایران نمود بنی اسرائیل و آن عدّه از انبیا را در نهایت احترام مأذون مراجعت بوطنشان نموده و اثاثیّه غارت شده را بایشان برگردانیده و کمک مالی کرد تا معبد سلیمان را ثانیا بنا کردند و این نام عدل عظیم سیروس در تاریخ دینی بنی اسرائیل بقدری مهمّ است که او را در کتاب عهد عتیق بلقب مسیح ملقبّ و ثبت کردند و اکمال پیشین گوئی اشعیا باو نمودند ولی با همه این مراتب در کتب مقدسّۀ زردشتی و ذکری از دیانت اسرائیل و انبیائشان نشده چه که تمدّن عبری در جنب تمدّن ایران و ارتباطشان با یکدیگر بدرجۀ نبود که موجب ذکری از ایشان در کتب گردد ولی ذکر هنر یونان موجّه چه که در دورۀ کیان که ایران کشمکش با یونان داشت و این دو تمدّن و سلطنت قدیم بایکدیگر معارضت و مقابلت داشتند و بالاخص بعد از فتوحات اسکندر کبیر و هجوم تمدّن یونان در ایران مقتضی از آن گشت که در کتب مقدّسه ذکری از آن شود و بهمین علتّ عدم لزوم و عدم احتیاج و عدم اصطکاک باو تمدّن و یا دو دیانت با یکدیگر است که در زردشتیّت ذکری از مسیحیّت نه چه که اصطکاک حقیقی آندو سیصد سال پس از مسیح در ایّام قسطنطنین کبیر و سپس در ایّام جانشینان او واقع که سلطنت روم شرقی با ساسانیان در میدان آسیای صغری کشمکش داشتند و امپراطورهای ساسانی که بر قسمت غربی آسیا مسلطّ و قلبی مملوّ از آرزوی جهانگیری داشتند و عصبت آئین زردشتی نیز قوّت حالت جوانی را داشت اغلب بر سلاطین روم مسیحی غالب و چیره گشته .
صفحه 2 - 3
و حتیّ صلیب عظیم اصلی منسوب بمسیح بغارت به ایران می آوردند لکن همه این وقایع در اواخر دوره بوده و در آن قرونی که مسائل این کتب مقدّسۀ زردشتی بر روی اوراق میآمد و این اصطکاکات نبود و مع کذالک در مواقع متعدّده در قرآن مذکور که خداوند برای هر قومی هادی و بشیر و نذیری از خودشان و بلسانشان میفرستاد و منهم من قصنا علیک و منهم من لم یقنص علیک ولی افسوس درین است که ایرانی ها این مسائل را بر نخورده و در دریای تعصّبات غوطه خوردند بحدّی که برادران مملکتی خود را که از باستان بیادگار مانده اند به تحقیر و اذلالی که فوق آن متصوّر نه معامله کردند و همه نوع جور و جفا و تبعید و افنا چیزی را فرو نگذاشتند رابعا در خاطرشان میگویند که آئین پیشانیان باستان خویش را بخوانند و زبان و خط و ادبیّات آن اعصار امپراطوریهای بزرگ و تمدّن عظیم و تدیّن آن روز را که عقلای عصر حاضر بکمال احترام و تجلیل یاد میکنند بدانند ولی شبهۀ نیست که چون اساس تمدّن در این مملکت قدیم برقرار گردد و لذتّ تربیت و دانائی را بچشند لسان و خط و فلسفه و آداب قدیم خود را از تحقیقات و تجسّسات علمای غرب بدست آورده و خطوط منقوره در صخره و سائر کوهها و آثار قدیم ایران خوانده و مانند یونانیهای حاضره که آداب و خطّ قدیم خود را در مدارس خود تحصیل میکنند ایرانیان نیز باین روش رفتار خواهند نمود . مسلمّ این صحیح است که در قرآن مقدّس چیزی در خصوص زردشت نیست بلکه در ضمن جمل عمومیّه آن زردشت را نیز توان در ردیف هدایت های روحانیّه گذاشت ولی مسلمانان آن را شرک فهمیدند و مؤسّس و مروّج آنرا از این جهت در شمار انبیا نمی آورند که آنان را قائم بر دعوت باطنه پنداشتند چه که آئین زردشتی مؤسّس یزدان و اهرمن یعنی ثنویّت است و زرتشتیان بر آتش و کواکب منیره و حتیّ کوهها و امور عظیمه طبیعت خاضع و آنها ملتجی به او هستند . زردشتی مسلمانان مانند پیروان سائر ادیان چندان در دین خود متعصّب شدند و خویشتن را بوسیلۀ آن متخلصّ از عذاب جحیم و مستحقّ ثواب جنتّ و نعیم دانسته و باینفکر چنان منجمد و راضی و قانع هستند که بحث و تحرّی از دیانت زردشت را بیفائده بلکه موجب ضلالت خواندند و بدون تحرّی حقیقت بلکه بصرف استماع و تخیّل متعصّبانه آنرا شرک گفتند در صورتیکه یزدان و اهرمن در آئین زردشتی همان یهود و یا الله و شیطان در شریعت سامیّه میباشد و چون در اعمال منسوبه بشیطان از ابتلاء خلقت الی یوم قیامه بر ضدّ ارادۀ الهیّه و مقهوریّتش در آن یوم پسین تعمقّ شود معلوم میگردد که عین همان حکایت یزدان و اهرمن زند و اوستا است فقط تغییرات مختصر تفاوتی دارد و چون الله و شیطان تنونیّت نیست یزدان و اهرمن نیز چنان است و یزدان مایازاد همان یهود ما ابرهیم یا پدر آسمانی یا الله در دیانت عبری و مسیح و اسلام است و امّا توجّه بکواکب و آتش و خواندن ادعیّه پرواضح است که در تعالیم زردشتیّه موادّ اجسام سفلیّه یا علویّه بلکه هیچ یک از موجودات عالم معبود و مسجود نبوده و نیستند
صفحه 1 - 2
گنجشگی در چنگ عقاب نفسانیّت اسیرند و در طبقات عالیتر متدرّجا قوای نورانی ظاهر تا اعلی درجه نفوس نورانیّه هستند که قوای تاریک در آنان مقهور و گویا معدوم گردیده است چنانچه در حدیث مأثوره است که چون حضرت با اصحاب در تحذیر از شیطان نفسانیّت و شئون آن بیانات میفرمودند بعضی از آنان عرض کردند که آیا در آن وجود مبارک نیز شیطان را راهی است در جواب فرمودند بلی و لکن شیطانی اسلم بیدی نهان باز پیچان نفس از حرام بمردی ز رستم گذشته و سام و در این فلسفه روحانیّه چنین بیان شد که چون نفوس انسانیّه بتوالی اعصار و ادهار راه ترقیّات غیر متناهیّه می پیماید و مادیّا و معنویّا و روحیّا تصفیه و تزکیه حاصل میکنند لذا ترقیّات عالم انسانی بعصری منتهی گردد که قوای ظلمانی شیطانی از میان رفته و ارواح نورانی فرشته گی در این جهان خواهند درخشید و در این زمینه در خصوص کیفیّت ارتباط این شرور یا مطلق شرور در عالم خلقت بذات الوهیّت که خیر محض است عقاید و توضیحات مختلفه موجود مانند اعتقاد بمبدئین یزدان و اهرمن یا موجود و مهیّت یا توضیح اینکه شرور و عدامند و وجود اصلی ندارند چنانچه جهل عدم علم است و ظلمت عدم نور و علیهذا القیاس و چون بدیدۀ تحقیق نظر شود معلوم میگردد که اصل نفسانیّت یعنی محبّت انسان بنفس خود خیر محض بوده و دست قدرت این طبیعت را از این جهت در ذات هر ذیحیاتی گذاشته که بآن خویشتن را محافظت نماید و بعبارة اخری این طبیعت نفسانیّت که مبعث طبیعت جلب خیر و دفع شرّ است اساس حیات هر زندۀ است که اگر این طبیعت نبود حیات قرار نمی یافت ولکن بشر در عدول و انحراف آن بدو طرف افراط و تفریط میباشد چه که چنانچه هیکل جسمانی انسانی مرکبّ از عناصر متنوّعه است که هرگاه آن عناصر کمّا و کیفا در حدّ اعتدال و یا قریب باعتدال طبّی قرار گیرد آن مزاج اکمل و ابقی و الا آن هیکل مریض است بر همین قیاس نفس انسانی ملتئم از صفات و طبایعی است که هرگاه کمّا و کیفا در مقام اعتدال و یا قریب بآن قرار گیرند آن نفس فرد کامل و شخص جامع خواهد بود و اگر منحرف بافراط و تفریط شوند در حقیقت آن نفس مریض معنوی است مثلا نفسانیّت بدرجه افراط رسد که شخص اموال دیگران و یا نامشان و خدمتشان را برای خود خواهد مسلمّا این چنین نفس مریض است و طبیب معنوی بتنوید و یا تنقیص کمّا و یا کیفا و یا ترکیب با طبیعت موافق و یا مقابل دیگری آنرا علاج مینماید این نفسانیّات که در جواب اهل مثلث
صفجه 2 - 2
هل من مزید میگوید و چشم حرص و آزش سیری نمی پذیرد باطوار و درجات متفاوتند مستحیل و منقسم و بعبارة اخری جهیمی است که طبقات متتابعه دارد در جمع و گرد آوردن مال برای ذات خود آرزوی آن دارد که آنچه در عالم هست در قبضۀ تصرّف خود گیرد و براین قیاس در لذاتّ و مشتهیّات و نیز در ریاست و فرمانروائی چنانچه عادات و عقاید و لسان مملکت و دین موروثی خود را دوست میدارد نه برای آنچه خیر و سعادت حقیقیّه اند بلکه برای آنکه نفسانیّت و لذتّ و سرور جسمانی و وهمیّه و خیالی اواست در عالم انسانیّت آنانکه نه بنام بلکه عملیّا ازین قیام در نجات و در حدّ و یا قرب اعتدال حقیقی قرار گرفته اند نفوسی هستند که محلّ امید خیر بشر و افکار و اعمالشان سبب سعادت عالم انسانی است و و عبارت مختصر از فصل ممیّز مابین نفسانیّت مذمومه شیطانیّه که ام الشرور میباشد و آنچه در حد اعتدال است که اوّل همه چیز را میخواهد ولی برای خود و دویّم خود را میخواهد برای خدمت به همه .
عکس جمعی از بهائیان انگلستان است که در منچستر و در اکتوبر سنه 1921در محضر حضرت غصن ممتاز ولیّ امرالله شوقی ربّانی به یادگاری برداشته اند فطوبی لهم
مناظره دینیّه بقیّه از شماره های قبل
زردشتی . انقلابات و تغییرات تاریخی که در وضع حیات و زندگانی ملل واقع موجب حیرت است و تطوّرات که عارض ادیان گردیده چنانچه در سلطنت ما رخ داده سبب تعجّب و دهشت نفوذ و سلطه و قوّۀ انقلاب و تغییری که در دیانت بود سرآمد هر قومی و محیّر العقول اولی الالباب و النهی است این مملکت حنفه و تمدّن و دیانت یونان و رومان قدیم است که چنان در تحت مسیحیّت پنهان گردیده که بجز در زوایای تاریخ و موزه ها اسم و رسمی از آن باقی نه و بغیر از پارۀ ازاطلال و آثار عتیقه یادگاری از آن موجود نه و این مملکت بابل و نینوی و مصر و سوریّه است که چنان در تحت قدرت اسلام قرار گرفته که از عقیدت و تمدّن قدیمشان جز در متون تواریخ اثری نه و حتیّ زبان مملکت از میان گم شد و این مملکت قدیم الشأن ایران است که در خلال آن انقلابات تاریخی تقریبا توان گفت که همه آثار تاریخیّه قید خود را از دست داده و هرگاه شعرای عالیقدر مانند فردوسی و سعدی و غیرهما طلوع نمیکردند بقاء زبان فارسی بهمین درجۀ پرواز اختلاطی که موجود است میسرّ نمیگشت اغلب ایرانیان حاضر و حتیّ فروعات خیلی فرع و یا نیّتشان که شاید در تمامت عمر محلّ احتیاج واقع نشود بحثها و تدقیقها میکنند
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نجم باختر . نوامبر 1924
جلد 15 شماره 8 . مجله روحانی اخلاقی عمومی است ماهی یکبار منتشر میشود
صفحه 1- 1
از بیانات مبارکۀ حضرت عبدالبهاء : امور مادیّات اگر در ظلّ روحانیّات باشد آنوقت ترقیّ میکند و الا ایّامی چند میگذرد دهیاء منبشاء میشود نتیجه نمی بخشد مثل تخمی میماند که ریشه نکند سبز میشود ایّامی چند سبز و خرّم است صفائی دارد لطافتی دارد لکن زود خشگ میشد نتیجه ندارد اصلا خرمن اندوخته نمیشود ثمر حاصل نمیشود امّا اگر امور مادیّات مستندّ بر معنویّات شود یعنی در تحت حکم معنویّات باشد ان مثل دانۀ میملند که ریشه بکند این است که از آن نتائج عظیمه در ملک و ملکوت حاصل میشود چقدر نفوس درین جبل پیدا شدند که در مادیّات در اعلی طبقه بودند چه بنیانها ساختند چه زحمتها کشسدند لکن ابدا نه نتیجه نه اثری نه ثمری میسّر هیچ اثری نیست حضرت موسی تأسیسات معنوی فرمود بعد از سه هزار سال در عالم مادیّات حالا مدارس ساخته اند آن معنویّات حتیّ در عالم مادیّات چه مدارسی چه مصانعی چه مجامعی شده چرا بجهت اینکه مستند بر معنویّات بوده جمیع اجرائیّات در تحت معنویّات بوده سه هزار سال و کسوراست حالا تازا آن معنویّات اینطور حکم در عالم مادیّات پیدا کرده هزاران طفل تربیت میشود هزاران ایتام رعایت میشود هزاران عجزه رعایت میشود همینجا حالا ببینید چه دستگاهی است دیگر در جمیع عالم ببینید چه خبر است در امریکا مدارس بسیار و مجامع و معابد بسیار یهود تأسیس کردند بسیار مرتبّ و منظمّ حالا این از چه چیز است در این ایّام در امریکا اینگونه تأسیسات این مدارس و مجامع و محلّ عجزه تأسیس شده از تأثیرات تأسیساتی است که حضرت موسی کرده است سه هزار سال پیش باری احبّای الهی فکرتان این باشد که تعالیم الهی را مجری بدارید این است که جان بعالم میبخشد این است که انسان را زنده میکند این است که روی شما را در پیش جمال مبارک سفید میکند عمل بموجب تعالیم الهی سبب عزّت ابدیّه شما است دو هزار ملیون نفوس است یعنی آنچه استعداد است در روی ارض این دو هزار ملیون بهوی و هوس خود متحرّک اسیر عالم طبیعت اند حالا شماها که معدود قلیلی هستید بالنسبة باین دو هزار ملیون نفوس یک هیجانی کنید که جمیع حرکات و سکناتتان موجب تعالیم الهی باشد ممتاز از این ناس باشید شما ببینید که در نقطه تراب لطافت چقدر نفوذ دارد در عالم تراب که اینطور باشد دیگر در عالم قلوب چه خبر است جمیع این خلق مانند اسیری که در پنجۀ عقاب باشد در چنگ هوی و هوس این هوی و هوس و نفس امّاره چه چیز است مقتضیّات عالم طبیعت است چیز موهومی نیست یبیعت نفس امّاره است اگر طفلی را بحالت طبیعت بگذاری تربیتش نکنی حیوان میماند مقتضیّت طبیعت ارتکاب هر امر مذمومی را میکند « وما ابرّا نفسی انّ النفس لامّارة السوء الامارهم ان ربّی غفور رحیم معنی آن چه چیز است یعنی طبیعت انسان را
صفح 2 - 1
دلالت به سوء کند دلالت بهر شرّی میکند از مقتضای طبیعت منازعه در بقا است از مقتضای طبیعت حبّ نفس است از مقتضای طبیعت غضب است از مقتضای طبیعت حیله و خدعه است از مقتضای طبیعت حبّ غلبه است ببینید چطور این ملوک و دول بهم ریخته اند چه چیز است مقتضای طبیعت است نفس امّاره که میگویند این است ببینید که چه میکنند این نیست مگر از مقتضای عالم طبیعت ببینید طبیعت چه میکند حکمران است در این دنیا .
نفسانیّت و الهیّت
این تقریر در جملۀ فلسفه روحانیّه قدیم مشرق است که سرشت انسانی مرکبّ از دو عنصر متضادّ و دو طبیعت متضادّ میباشد و برای توضیح و تصویر و سبیل تشبیه و تمثیل مختلط این دو مثلث و یا دو مخروط نورانی و ظلمانی است که رأس قسم نورانی متصّل بعالم معنوی ماوراء الطبیعه و رأس ظلمانی مرتبط به عالم مادّه است و یا بعبارة اخری فسحت و مسئله وجود هر فرد انسانی میدان قتال دو اردوی منتظم محارب که فرمانده جند رحمانی در وادی ایمن روح هادی داخلی و فبثه معنویّه است و فرمانده جند شیطانی در وادی اسیر روح نفسانیّت و انانیّت میباشد و تمامت صاحبمنصبان و افراد این دو سپاه متخاصم هر یک با مقابل خود در آن صف دیگر بر رزم و قتال مشغول علم با جهل تحقیق با تقلید شجاعت با جبن سخاوت با لئامت صدق با کذب ملایمت با تند خوئی دوستی با دشمنی بفاق با تفاق عدل با ظلم و علی هذء القیاس و در حین اقدام بهر عملی تهاجم این دو دسته از صفات و طبایع و یا بعبارة اخری صف ارواح شریره و دیوان و صف اورواح طیّبه و فرشتگان بر اراده و عزم انسانی بر آنانکه در عالم نفس سیر و تفرّس مینمایند مخفی و پوشیده نیست و منشأ و معدن تمامت این قوای تاریک و آثار ناپسندیده خودپرستی و نفسانیّت است که اهرمن و شیطان و طبقات جنمّ و نیران و امثال ذلک رمزی از آن است حکایت کنند که مهتدین صادقی چندانکه از ابلیس در کتب و احادیث دینیّه خوانده و از وعّاظ و غیرهم شنیده و شکل و هیئت عجیب او را در کتابها دیده سینۀ پر از کین وی داشته و پیوسته آرزوی مقابمت و مقاومت با او را در خاطر میگذراند تا شبی ویرا بهمان شکل و هیئت در خواب دید و آغاز خطاب عتاب نمود و زبان بسبّ و شتم و دست بضرب و لطم گشود و موی زنخ و رازش سخت در قبضه گرفته و بشدّت تمام بنای طپانچه بر سر و صورتش گذاشت در آنحالت هیجان همینکه از خواب بیدار شد محاسن خود را در قبضه داشته و صورت خود را آزرده بود آن خیالاتی که در خوابت نمود میرسیدی زآن و آن عین تو بود و در این خصوص نفوس انسانی بر طبقات متفاوته انددر اغلب اشخاص جنود ظلمانی چندان قاهر و نیرومند اند که هادی نورانی باطنی و جنود روحانیّه اش بی اثر و مقهور و رویش مانند یک نمود روشنائی در ظلمات حاکمۀ دیجور این نفوس مانند
