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JESUS was a Manifestation
of GOD. Everything of
Him pertained to GOD. To know
Him was to know GOD. To love
Him was to love GOD. To obey
Him was to obey GOD. He was
the Source of all Divine qualities.
In this Mirror the Light of the
Sun of Reality was reflected to
the world. Through this Mirror
the Energy of GOD was transmitted
to the world. The whole
disk of the Sun of Reality was reflected
in Him.”
’Abdu’l-Baha.
--PHOTO-- In Memory of Major Robert Imbrie From the BAHÁ'ÍS OF Persia and America
Floral emblem of red roses at Major Imbrie’s funeral, sent by the National Spiritual Assembly in the name of the Bahá’ís of Persia and America.
THE FUNERAL services for Major Imbrie, American Vice-Consul at Tihran, who was murdered there on July 17th last at the hands of a mob, were held in Washington on September 29th. Official representations of both the American and Persian Governments were present. The President and Mrs. Coolidge with the Presidential Military Suite, and the Secretary of State with other officials of his department, representing this country. Mr. Bagher M. Kazini, Charge d’Affairs of the Persian Legation, represented Persia. A delegation of friends from the Washington Assembly represented the Bahá’ís, and thus paid their honor to Major Imbrie’s memory.
From the time that the funeral cortege left Tihran until the remains of the Vice-Consul were laid to rest in the National cemetery at Arlington, Virginia, the utmost tribute and respect were tendered by both the officials and the people of the two nations. On the long overland route from Tihran to the Sea in all the towns and villages, official homage was made, and from Bushire on the Persian Gulf to Washington, the body was conveyed by a Man-of-War, the U. S. S. Trenton.
The Bahá’ís mourn this tragedy, and their heartfelt sympathy goes out to Mrs. Imbrie in her affliction.
CHARLES MASON REMEY.
| VOL. 15 | DECEMBER, 1924 | NO. 9 |
THE BIRTH of Christ, being one of the most significant events in the history of this planet, is rightly celebrated as the most joyous holiday of the year. For that one day, throughout Christendom, the quality of joyous generosity and thoughtfulness for others is emphasized and expressed to such an extent that one might wish the Christmas spirit to last the year round.
Inasmuch as the Christmas spirit is in reality the Christ spirit which is slowly permeating humanity, expressed in essence, the time will undoubtedly come in the course of human progress when every day in the year will be as joyous and generous in spirit as Christmas day is now.
HOW MUCH mankind has become improved through the teachings and power of Christ, it would be hard to say, because we do not fully know our own hearts today, and we can only estimate the pagan heart. But one thing we do know, that deeds of mercy have increased tremendously through the influence of Christ upon the world.
In the world of Mediterranean culture previous to Christ, it was considered unwise to aid men whose lives were endangered by the elements, lest the anger of the gods who demanded these unfortunates as victims be turned also against those who endeavored a rescue. This same demonistic philosophy still holds sway over hundreds of millions of non-Christians in the world today where kindness, even where it exists, is a quality much tempered by caution.
The institutions of mercy which exist throughout Christendom, either directly in the name of Christ, or administered by the state as an evolution from private and religious practices of charity, are the best proofs that the world has advanced under the dispensation of Christ.
THE MESSIAH came not only to bring a new spirit of love to earth, but also to lay down a program and a goal for man to strive toward. That program, broad and simple in its outlines, is for the more perfect organization of humanity; and the goal Christ announced is nothing less than that of a completely spiritualized world in which the angelic qualities so predominate as to make this ultimate world-politic deserving of the name “Kingdom of Heaven” on earth.
If this world is to be such a replica of the heavenly kingdom, it can become so only by man being aware of the heaven world, its qualities, potentiality, and influence. Man must look up. The stimulus and motive-power for spiritual progress is to be found in aspiration. Let us realize that the Ideal exists. That somewhere, if not here, it prevails not as a theory but as a mode of being. Its feasibility depends only upon the spiritual capacity and station of those who would practice it.
CONTEMPORANEOUS THOUGHT has so far departed from the realization of loftier and more spiritual realms as to blindly seek its salvation within its own closed circle. This can never be. Humanity’s salvation must result from spiritual aid coming
from Superior Sources—aid bestowed only in answer to that definite aspiration which is called prayer.
The world has almost lost the art of prayer, because it has lost its faith in a Super-world. The teachings of Christ are only half conceived and practiced if this heaven world is to be disregarded. It is a clear, emphatic issue, the need of transfiguration, of sublimation, of salvation through God’s aid meeting man’s need, of a close working relationship between this world and the Super-world.
Today the faith in a heaven is so dead, that most of those who pass out of this life are often hailed with miserrimes, as if they had in abandoning this earth become destitute of all things, even of existence. Of any one who dies before decreptitude has made life miserable, it is said, “Poor—!” Why poor? Is this the only world, or the best world? Is the future existence worse than this?
This current attitude toward death is a betrayal of Christianity itself, which swept like a conflagration over the pagan world because of its superb faith in and teaching of a glorified after-life for those whose deeds were kind. If we lose that faith we lose one of the chief dynamics of our religion.
Even where Christianity still keeps a belief in the after-life, in a heaven for heavenly souls, it makes too little use of the idea of communion with that Super-world and of aid from the heavenly Concourse. Is not this Christmas season a good time to renew our faith in the angels, who chant to listening ears, “Peace on earth, good will towards all?”
WHAT IS THE BAHA’I ATTITUDE toward Christianity? The answer is best given in the words of ’Abdu’l-Bahá himself, who, when the Edinburgh Conference of World Missions cabled him the query, “Does Bahá-ism supersede Christianity?” dispatched the immediate reply, “No, Bahá-ism does not supersede Christianity, but completes and fulfills its meaning.”
In other words, the purpose of the Bahá’í Movement is none other than to help establish the Kingdom of God on earth. The principles which Bahá’u’lláh enunciated for the more perfect organization of humanity are simply an amplification of the general principles laid down by Christ. It is the same truth, the same inspiration to better living, to better character. It is a teaching so perfect in all its details that its logic is irrefutable.
CHRIST PROCLAIMED the message of world peace and brotherhood, yet in a recent compilation of one hundred best narrative poems arranged for school children, fully half celebrate the glory of war. There is indeed a strong appeal to youth, and indeed to all ages, in the heroism of battle, especially as it was manifested in days when personal prowess counted for much. The poets of the past have celebrated war because it was the field of greatest endeavor. But that day is passing.
The heroic deeds of explorers and of scientists who risk their life in the search of discoveries to aid humanity, the glamor of invention, the battles for right engaged in by statesmen and administrators, the magnificent conquest over physical limitations on the part of men and women who rise above poverty or ill-health to great achievement:—these today are better themes for childhood than the dread tale of man inflicting death on man.
MANY WHO FOLLOW CHRIST with implicit faith in His teachings, are of the belief that He will return again, as promised, to lead mankind on to further heights of spirituality, and to initiate upon the earth that perfect stage of civilization which He called the Kingdom of God. The events
of the past generation are of a kind to indicate that perhaps the Millenium is close at hand.
But how to recognize a Manifestation of God, were He to appear? Those who lived nearest to Christ knew Him least. It requires a selflessness and a spiritual insight of the rarest quality to recognize, in a being walking the earth as men walk it, a Prophet, a Messenger of God. On the other hand, over credulity has often led to following false Christs.
To earnest souls in Budapest seeking from ’Abdu’l-Bahá, in the course of his visit there in 1913, a criterion by which to judge the coming of the Master, he elaborated the following standard of measurement:
“That Great Master will be the Educator of the world of humanity. His Teachings must be universal and confer illumination upon humankind.
“His knowledge must be innate and spontaneous and not acquired.
“He must answer the questions of all the sages, solve all the difficult problems of humanity, and be able to withstand all the persecutions and sufferings heaped upon Him.
“He must be a joy-bringer and the Herald of the Kingdom of Happiness.
"His Knowledge must be infinite and His wisdom all-comprehensive.
“The Penetration of His Word and the potency of influence must be so great as to humble even His worst enemies.
“Sorrows and tribulations must not vex Him. His courage and conviction must be Godlike. Day unto day He must become firmer and more zealous.
“He must be the Establisher of universal civilization, the Unifier of religions, the Standard-bearer of universal peace and the Embodiment of all the highest and noblest virtues of the world of humanity.
“Whenever you find these conditions realized in a human temple, turn to Him for guidance and illumination.”
- O Christ!—Thou Everliving Son of God,
- Who came to earth to show mankind the Way—
- The Truth, the Life, the Power of Love Divine.
- That Love which is the Light of Christmas Day.
- Who came to bring “good will and peace to men,”
- Whose “yoke was easy and whose burden Light”—
- Who healed the sick; who tenderly forgave,
- And to the helpless blind, restored their sight.
- Be Thou reborn within our Consciousness,
- And daily grow in power, we humbly pray;
- And may that Star which shone o’er Bethlehem,
- Shine on our path and guide us on our way.
- May we arise to service in Thy Name,
- And prove our love for Thee, in deeds of love;
- Strive ever to establish peace on earth,
- That peace which comes alone from heaven above.
- Thus shall we know the spirit’s deepest TRUTH,
- The inner meaning of this happy Christmastide;
- O Christ! Thou Everliving Son of God——
- Come to our hearts and evermore abide.
THE DIVINE prophets came to establish the unity of the Kingdom in human hearts. All of them proclaimed the glad tidings of the divine bestowals to the world of mankind. All brought the same message of divine love to the world. His Holiness Jesus Christ gave his life upon the cross for the unity of mankind. Those who believed in him likewise sacrificed life, honor, possessions, family, everything, that this human world might be released from the hell of discord, enmity and strife. His foundation was the oneness of humanity. Only a few were attracted to him. They were not the kings and rulers of his time. They were not rich and important people. Some of them were catchers of fishes. Most of them were ignorant men not trained in the knowledge of this world. One of the greatest of them, Peter, could not remember the days of the week. All of them were men of the least consequence in the eyes of the world. But their hearts were pure and attracted by the fires of the divine spirit manifested in Christ. With this small army Christ conquered the world of the east and the west. Kings and nations rose against him. Philosophers and the greatest men of learning assailed and blasphemed his cause. All were defeated and overcome; their tongues silenced; their lamps extinguished; their hatred quenched; no trace of them now remains. They have become as non-existent while his kingdom is triumphant and eternal.
The brilliant star of his cause has ascended to the zenith while night has enveloped and eclipsed his enemies. His name beloved and adored by a few disciples now commands the reverence of kings and nations of the world. His power is eternal; his sovereignty will continue forever while those who opposed him are sleeping in the dust, their very names unknown, forgotten. The little army of disciples has become a mighty cohort of millions. The Heavenly Host, the Supreme Concourse are his legions, the Word of God is his sword, the power of God is his victory.
His Holiness Jesus Christ knew this would come to pass and was content to suffer. His abasement was his glorification; his crown of thorns a heavenly diadem. When they pressed it upon his blessed head and spat in his beautiful face they laid the foundation of his everlasting kingdom. He still reigns while they and their names have become lost and unknown. He is eternal and glorious; they are non-existent. They sought to destroy him but they destroyed themselves and increased the intensity of his flame by the winds of their opposition.
Through his death and teachings we have entered into his kingdom. His essential teaching was the unity of mankind and attainment of supreme human virtues through love. He came to establish the kingdom of peace and everlasting life. Can you find in his words any justification for discord and enmity? The purpose of his life and glory of his death was to set mankind free from the sin of strife, war and bloodshed. The great nations of the world boast that their laws and civilization are based upon the religion of Christ. Why then do they make war upon each other? The Kingdom of Christ cannot be upheld by destroying and disobeying it. The banners of his armies cannot lead the forces of satan. Consider the sad picture of Italy carrying war into Tripoli! If you should announce that Italy was a barbarous nation and not Christian, this would be vehemently denied. But would Christ sanction what they are doing in Tripoli?
Is this destruction of human life obedience to his laws and teachings? Where does he command it? Where does he consent to it? He was killed by his enemies; he did not kill. He even loved and prayed for those who hung him upon the cross. Therefore these wars and cruelties, this bloodshed and sorrow are anti-Christ, not Christ. These are the forces of death and satan, not the hosts of the Supreme Concourse of heaven.
No less bitter is the conliict between sects and denominations. Christ was a divine center of unity and love. Whenever discord prevails instead of unity, wherever hatred and antagonism take the place of love and spiritual fellowship, anti-Christ reigns instead of Christ. Who is right in these controversies and hatreds between the sects? Did Christ command them to love or to hate each other? He loved even his enemies and prayed in the hour of his crucifixion for those who killed him. Therefore to be a Christian is not merely to bear the name of Christ and say “I belong to a Christian government.” To be a real Christian is to be a servant in his cause and kingdom, to go forth under his banner of peace and love toward all mankind, to be self-sacrificing and obedient, to become quickened by the breaths of the Holy Spirit, to be mirrors reflecting the radiance of the divinity of Christ, to be fruitful trees in the garden of his planting, to refresh the world by the water of life of his teachings; in all things to be like him and filled with the spirit of his love.
Therefore let your faces be more radiant with hope and heavenly determination to serve the cause of God, to spread the pure fragrances of the divine rose-garden of unity, to awaken spiritual susceptibilities in the hearts of mankind, to kindle anew the spirit of humanity with divine fires and to reflect the glory of heaven to this gloomy world of materialism. When you possess these divine susceptibilities you will be able to awaken and develop them in others. We cannot give of our wealth to the poor unless we possess it. How can the poor give to the poor? How can the soul that is deprived of the heavenly bounties develop capacity to receive those bounties in other souls?
Array yourselves in the perfection of divine virtues. I hope you may be quickened and vivified by the breaths of the Holy Spirit. Then shall ye indeed become the angels of heaven whom Christ promised would appear in this Day to gather the harvest of divine planting. This is my hope. This is my prayer for you.
“I turn my face with renewed hope and vigor to that vast continent the soil of which is pregnant with those seeds that our Beloved Master has so tenderly and so profusely scattered in the past . . . . . . . . .
“Our primary duty is to create by our words and deeds our conduct and example, the atmosphere in which the seeds of the Words of Bahá’u’llá and ’Abdu’l-Bahá, cast so profusely during well-nigh eighty years, may germinate and give forth those fruits that alone can assure peace and prosperity to this distracted world.
“Clear in our vision, broad in our outlook, tireless in our energies and steadfast in our hopes, let us promote one and all this great work of reconciliation in which the world stands in such great need at present.
“May the Light of His Divine Guidance illumine our path and lead us to our glorious destiny.”
(From letters to American friends)
CHRIST’S BIRTHDAY is a glorious day. . . . It is necessary that these anniversary celebrations be observed, else man in his negligence would forget all about his Creator; but we should seek to penetrate the dark veils of custom and imitation of ancestors, perhance we may discover the reality of the meaning. The advent of Christ on this earth was a blessed day, for it was the day on which the Sun of Reality dawned; the day on which all beings were revivified. In the world’s calendar, it was the beginning of a Heavenly Spring. Today the mention of Christ is on a thousand tongues, but when He was on earth, He was not thought much of, notwithstanding they were awaiting His coming with great impatience. They thought that they would be His intimate friends. When He came they knew Him not; they persecuted Him and finally killed Him. (Unity Triumphant, P. 111)
When His Holiness Christ appeared in this world it was like the vernal bounty; the outpouring descended; the effulgences of the Merciful encircled all things; the human world found new life. Even the physical world partook of it. The divine perfections were upraised; souls were trained in the school of heaven so that all grades of human existence received life and light (Promulgation of U. P.—P. 8).
CHRIST APPEARED in Palestine and was held in contempt because He was from Nazareth. Only twelve believed in Him; one deserted Him. There were other believers but they were not strong. They were troubled with doubts and afterward fell away. . . .
Christ said that nothing could ascend into heaven except that which came down from heaven. He also said, “I came from heaven and will return to heaven,”—and “The Son of Man is in heaven.” He said this while still upon the earth and notwithstanding the fact that he had been born from Mary. There is no doubt Christ came from heaven and always was in heaven, but when he spoke he did not mean the literal sky. What then is meant by heaven? Science proves that there is no heaven or sky, but all is limitless space and one universe. In this limitless space the heavenly spheres revolve and have their orbits. But the “heaven” of Christ is that invisible world which is beyond the sight and comprehension of mere man. It is the spiritual condition. Therefore the “heaven” of Christ is the will of God. The Sun of that heaven will never set. In it the moon and stars are always shining. It is the limitless Kingdom of God. It is sanctified from all place. Christ is always there. (Ten Days in the Light of Aqá, P. 26).
HOW MANY men and women awaited the manifestation of the Messiah after Moses? Yet when His Beauty shone forth and His face appeared, they (the people) did not recognize Him, but continued to follow the superstitions of the Pharisees, who used to say: “Where is the authority of the Messiah? Where is the throne of David, the Glorious? Where is his iron rod? Where are his innumerable hosts? Where are his attacking armies? Where are the angels of heaven? Where do we see justice of government existing among people and even among beasts and insects? Where is his great majesty? Where is his power which shaketh heaven and earth?” . . . But those who had listening ears and clear insight, listened not to such misleading speeches, but realized the Messiah as the rising Sun with His effulgent face, and that the radiance of His illumination
was diffused over the whole world. They regarded even the ass on which He (Christ) was mounted as a splendid throne, and also the thorns which were upon His head as a brilliant diadem!
Verily, direct thou thine own self toward His Kingdom, that thou mayst perceive that His traces and authority continue forever and will never cease!
Remember the poverty of Jesus, the persecution of the Jews to His Glorious Person and the scorn of Him. .Verily, that poverty is the glory of the beginning and the ending. It is a light which hath illumined the heavens and the earth. (Tablets of ’Abdu’l-Bahá, Vol. 1, P. 177, 230).
THOSE WHO LOOKED at the material body of Christ and saw Him enduring all the hardships and trials, marveled that He was the Messiah because He was in this lowly condition. As they were considering His physical being, they failed to see the Light shining within it. But those who looked to the spiritual and the real existence of the spirit in Christ, they firmly believed in him. We must not look at the lantern, but at the light—the candle inside the Lantern. (Bahá’í Scriptures, 959).
The world must come to know the Word in Christ. How He was mocked, scorned and laughed at, yet His mission was to uplift the very world which refused Him. Realization of this will bring tears to the eyes of those who deny Him; cause them to grow silent and thoughtful. Christ is always Christ. (Ten Days in the Light of Aqá, P. 13).
YOU SEE A BIBLE in almost every house that you enter. See what Christ has accomplished. Witness what one soul who was crucified has accomplished.
When He was living upon the earth He was alone, ridiculed and rejected by His own people. Almost everybody cursed and ridiculed Him. His own relatives left Him; even His disciples almost abandoned Him; they placed upon His head a crown of thorns and paraded Him over the streets, and finally they crucified Him. He was alone! alone! but the traces of His work and the signs of His message have filled the world. Man must be just. After these statements no one can deny the greatness of Christ. . . .
Consider the essential teachings of His Holiness, Jesus Christ, you will see they are lights. Nobody can question them. They are the very source of life. They are the cause of happiness for the human race, but subsequently imitations appeared, which imitations becloud the Sun of Reality. That has nothing to do with the reality of Christ. (Wisdom Talks of ’Abdu’l-Bahá, P. 15).
TO BRING SPIRITS within the bonds of serenity is a most arduous undertaking. This is not the work of everybody. It necessitates a divine and holy potency, the potency of Inspiration, the power of the Holy Spirit. For example, His Holiness Christ was capable of leading spirits into that abode of: serenity. He was capable of guiding hearts into that haven of rest. From the day of His Manifestation to the present time, He has been resuscitating hearts and quickening spirits. He has exercised that vivifying influence in the realm of hearts and spirits, therefore His resuscitation is everlasting. (Bahá’í Scriptures, 697).
Likewise with the superlative power and the efficacious Word of God He (Christ) gathered together most of the nations of the East and the West. This was accomplished at a time when those nations were in the utmost of contention and strife. He ushered all of them into the overshadowing tent of the oneness of humanity. He so educated them that they united and agreed . . . and the heavenly civilization was the result.
Now, this efficacy of the Word, and this heavenly power, which are extraordinary, prove conclusively the validity of His Holiness Christ. Consider how this heavenly sovereignty is yet permanent and lasting. Verily, this
is conclusive proof and manifest evidence (Bahá’í Scriptures 730).
HIS HOLINESS CHRIST renewed and again revealed the commands of the one God and precepts of human action . . . Why was Jesus the Word? In the universe of creation, all phenomenal beings are as letters. Letters in themselves are meaningless, and express nothing of thought or ideal; as for instance, “a,” "b,” etc. Likewise all phenomenal beings are without independent meaning. But a word is composed of letters and has independent sense and meaning. Therefore as Christ conveyed the perfect meaning of divine reality and embodied independent significance He was the Word. He was as the station of reality compared to the station of metaphor. There is no intrinsic meaning in the leaves of a book, but the thought they convey leads you to refiect upon the reality. The reality of Jesus was the perfect meaning, the Christhood in him which in the holy books is symbolized as the Word.
“The Word was with God.” The Christhood means not the body of Jesus, but the perfection of divine virtues manifest in him. Therefore it is written “He is God.” This does not imply separation from God; even as it is not possible to separate the rays of the sun from the sun. The reality of Christ was the embodiment of divine virtues and attributes of God. For in divinity there is no duality. All adjectives, nouns and pronouns in that court of sanctity are one; there is neither multiplicity nor division (Pro. of U. P. —P. 148, 149).
YOU MUST FOLLOW the example and footprints of Jesus Christ. Read the gospels. His Holiness Jesus Christ was mercy itself; was love itself. He even prayed in behalf of His executioners—for those who crucified Him, saying “Father forgive them; for they know not what they do.” If they knew what they were doing, they would not have done it. Consider how kind Jesus Christ was, that even upon the cross He prayed for His oppressors. We must follow His example. We must emulate the prophets of God. We must follow Jesus Christ (Pro. of U. P.—P. 39).
THE CHURCH BELLS are pealing in memory of His Holiness Jesus Christ, although more than nineteen hundred years have passed since He lived upon the earth. This is through the power of the spirit. No material power could do this . . . the memory and glory of Christ continue after nineteen hundred years have passed. For His name is eternal and His glory everlasting. How great the difference between the glory of Christ and the glory of an earthly conqueror! . . . Christ was a conqueror of human hearts. None of the prophets of God were famous men, but they were unique in spiritual power. Love is the eternal sovereignty. Love is the divine power. By it all the kings of earth are overthrown and conquered (Pro. of U. P.—P. 205).
Look at the Gospel of the Lord Christ and see how glorious it is! Yet even today men fail to understand its priceless beauty, and misinterpret its words of wisdom. . . . The grand aim of the religion of Christ was to draw the hearts of all men nearer to God’s effulgent Truth (Paris Talks—P. 20, 38).
Christ is an Expression of the Divine Reality, the Single Essence and Heavenly Entity, which hath no beginning or ending (London Talks, P. 89).
ALL the world is seeking happiness, and many are finding it. What is the secret of acquiring happiness? The method sounds very simple, but in reality it is the most difficult task a human being has to accomplish. If we wish to be happy we must strive to live up to the highest ideals within us. We will be happy to the extent that we express our highest ideals in action.
But you say, “What will make one person happy will make another unhappy.” Quite true! Human beings are in different stages of evolution.
Every individuality is distinguished from every other individuality by the ideals of that inner self. Every personality, or outer self, is distinguished from every other personality by the expression or lack of expression of the innate talents of the individuality, or inner man. If the personality expresses the individuality, happiness is found. If a human being puts his innate talents and ideals into activity he is happy, because he is fulfilling the law of life—which is progress.
The reality of man is his thought. There are just two kinds of thoughts—constructive thoughts and destructive thoughts. Constructive thoughts build for eternal happiness. Destructive thoughts tear down and obliterate all the innate ideals and perfections of man.
Through the elements that make up his body, man has inherited the qualities that characterize the animal kingdom. Ferocity and blood-thirstiness, selfishness and greed, anger and hate, envy and malice, jealousy, deceit, sensualism, ignorance—all these are virtues in the animal kingdom—because the animal has no higher form of intelligence. It must fight and sometimes kill to obtain a livelihood.
But the virtues of the animal kingdom are the defects of the human kingdom. Man has an innate intelligence of which the animal is bereft. It is the intellect, the understanding.
By the use of his imagination, thought, comprehension and memory man is able to free himself from the dictates of nature and acquire the human virtues and perfections. For example, injustice is a quality of the animal intelligence. Through the use of his imagination, thought, comprehension and memory man is able to establish justice in the place of injustice.
Abraham Lincoln at the age of twenty-two saw for the first time a slave market. A beautiful mulatto girl was being auctioned off. Her good points were being dwelt upon by the auctioneer, just as he would call out the attractions of a horse that he might be holding for the highest bidder. Lincoln saw a human being treated like an animal. He imagined how he would feel if he were placed in the same position. He thought of the numbers of human beings that were being sold as slaves like so much chattel. Suddenly the comprehension flashed over him of what it meant for a human sister, a “temple of the living God,” to be so humiliated. As the complete thought took possession of him, he turned to the boys who were with him and said, “If I ever get a chance I’ll hit that thing, slavery, and I'll hit it hard!” Like a red-hot iron the idea burned itself on his memory centers. A third of a century later that memory impression expressed itself in action. Lincoln “hit” slavery and he “hit it hard.” Justice took the place of injustice through the activity of the intelligence of man.
If man becomes lost in the animosity, treachery, and sensualism of the animal kingdom he is in torment. If he uses his imagination, thought, comprehension and memory to augment and intensify the animal attributes he will become a perfected animal, but not a human being.
He then lives destructive thoughts.
If man is to find happiness, he must realize the purpose of his creation and exercise his imagination, thought, comprehension and memory for the purpose of acquiring constructive thoughts that will express themselves in human virtues.
The human perfections are just the opposite of the animal perfections. For example, love is one of the human perfections. But you say, “There is love in the animal kingdom.” The “herd instinct” is a form of love; the “mating instinct” is a form of love; the “protective instinct” of the mother for her young is a form of love in the animal kingdom.
Quite true! There is even love in the mineral kingdom. The power of cohesion that draws the elements together to form a mineral substance is the lowest expression of love.
Man expresses all these forms of love—for in man are found all the perfections of the kingdoms below him. “Do not think thy body a small thing, for in thee are deposited the mysteries of the universe.” (Bahá’u’lláh.)
The power of cohesion and the law of “like seeks like and finds affinity with its own kind” draws together the elements that form the body. The degree of evolution of each element determines the selective affinity.
The “mob instinct” is a continuation of the “herd instinct.” The “mating instinct” of the human kingdom is expressed in many ways, depending on the evolution and therefore the state of consciousness that the human being is manifesting. If a man is using his imagination, thought, comprehension and memory to augment his animal propensities, the “mating instinct” is expressed by lust and sensual passion, often accompanied by cruelty and injustice.
Just in proportion as man uses his imagination, thought, comprehension and memory to express true human love does the “mating instinct” manifest refinement, purity, gentleness, kindness, faithfulness, trustworthiness, truthfulness, contentment, harmony, joy, unselfishness and sacrifice.
There cannot be too much love! The only difficulty is to have enough love so that its expression will be constructive rather than destructive. It should be strong enough to blow away the chaff of idle fancy and desire, and leave nothing but purity of thought, purity of desire and purity of action. “To be pure is to be selfless.” (’Abdu’l-Bahá.)
Human love is of two kinds—personal and universal. It is impossible to love everyone personally, but we can have universal love for every human being as soon as we realize that each one has been created for a special destiny, and that the bounties of the Creator are deposited in him. As soon as we comprehend that we are all children of One Divine Father, we shall begin to search for the Beauty of God in the face of every human being. This is universal love.
Personal love is constructive to the extent that we express our highest ideals in action. Without action, good thoughts and beautiful sentiments have very little effect, "Deeds reveal the station of the man,” regardless of what his words may be. (’Abdu’l-Bahá.)
When man has evolved far enough, he begins to understand the purpose of his creation. “All the world was made for man, and man was made for God.” (’Abdu’l-Bahá.) The station of the perfect man is the highest degree to be attained in this world. The purpose of all evolution throughout nature is to create the perfect human temple!
Each single primordial element that makes up the body of the perfect man has gone through all evolution. It has experienced life in every form of creation. It has acquired refinement and perfection in the mineral, vegetable, animal and human kingdoms. The law of “like seeks like and finds affinity with its own kind” has drawn elements of an equal degree of evolution together. A
complete balance and combination of perfected elements is effected. This harmonious union of perfected elements demands a full expression of life. Thus we see the law of supply and demand in ideal fulfillment.
The diamond is the highest evolution of the mineral kingdom. It contains the essence of all mineral perfections. The flawless diamond, perfectly cut, attracts and automatically reflects all the beauties of the sunlight. The perfect diamond has no color of itself. But by that very lack of color, by being purified from individual color, it has become an instrument for reflecting all the colors, all the beauties of the sunlight. The diamond is the most enduring of all mineral formations.
A perfect human body is the diamond of the human kingdom. Every normally balanced atom of that body helps to compose a perfect whole, that automatically attracts and reflects all the rays of life that the Creator radiates to His creation. From the perfect human being emanates a complete expression of life.
Thus the purpose of creation is fulfilled. The highest creational form, the human, has acquired absolute purity. Through the perfect human being a complete expression of life finds existence. That being is “made in the image and likeness of God.”
The perfect man is the completed product of evolution. He is the flawless diamond that attracts, reflects, and thus individualizes all the perfections of Divinity. Absolute evanescence and complete sacrifice of self have made him a perfect instrument of the Creator. “He who loses his life shall find it.”
Do you wish to be happy? Then get into the stream of life. Make a sincere effort to express in your thoughts, words and deeds your highest concepts of life.
Any one who lives his ideals, no matter how embryonic those ideals may be, is doing his bit to fulfill the plan of creation. He is helping to form the perfect man. His life is constructive, worth-while. Every indestructible element of his body is gaining knowledge and refinement by experiencing that constructive existence. Remember that every sincere effort toward an expression of our ideals builds for eternal happiness.
Eternal life, or spiritual re-birth is found through the evolution of the perfect man. The Will of the Creator demands that His Perfections become individualized. Only the Perfect Man can individualize all of the Divine Perfections. He is the Collective Center from which radiates all of the ideal qualities.
If you are happy, you have ideals and are sincerely trying to express them. You are living a constructive life. The law of “supply and demand” is being fulfilled in you.
If you are unhappy, you have ideals, but you are failing to live them. Your life expresses destruction, tearing-down, loss. You have “supply” in the form of ideals, but the “demand” or will is lacking.
Will is the greatest single gift of God to man. Through his will “man works out his own salvation.” He chooses between construction and destruction, between eternal life and death, between happiness and unhappiness. If you wish to be happy put your ideals into action.
’Abdu’l-Bahá says, “It is possible to so adjust oneself to the practice of nobility that its atmosphere surrounds and colors all our acts. When these acts are habitually and conscientiously adjusted to noble standards, nobility becomes the accent of life. At such a stage of evolution one scarcely needs to try to be good any longer; all our deeds are the distinctive expression of nobility.”
Do you wish to know whether a certain thought, a certain act will make you happy? Then find the answer to just one question, “Is it constructive?” Any thought, word, or act that is constructive will bring happiness.
"The fourth in a series of interracial congresses arranged under the auspices of the Bahá’í Movement. The first was held in 1921 at Washihgton, D. C., the second at Springfield, Mass., and the third in New York City. The purpose being to awaken the people of America to the heed of a clearer understanding of interracial problems, and a deeper realization of their spiritual solution as set forth in the teachings of the world's greatest Prophets and Teachers.”
A CONVENTION for amity between the white and colored people in America, under the auspices of the Bahá’í Movement, was held in Philadelphia October 22 and 23, 1924. It was attended by large numbers of people and was very successful in its object to spread the spirit of unity and accord. The pulpit, the press and various welfare organizations among colored and white were well represented in two fine audiences in the large auditorium of the Witherspoon Building. The numbers were further swelled by those who came from nearby cities, such as New York, Baltimore and Washington. The inspiring addresses of the speakers were followed with close attention, and the music of noted artists added greatly to the evident happiness, all of which was due to the outpouring of divine favor.
Horace Holley of New York, presiding at the opening session, said in part:
“The world, long separated by organizations of defense, must now organize for unity and peace. This spiritual conception transcends the ordinary duties of citizenship. In this country there are representatives of all mankind. This brings capacity here to know the universal law of harmony and peace. If in this country there is hate, fear, force and violence, these feelings will be transmitted to the ends of the earth. Likewise, love, unity and assurance will also be transmitted. It would seem as if, in the great symphony of humanity, America is the symbol of the executive power. Let us therefore capitalize our resources of harmony and peace. Let us gain the spiritual inspiration of different races in this voluntary effort toward unity and peace.”
Miss Agnes L. Tierney, of the Society of Friends, pointed out that there are four great aristocracies which serve as barriers to the unity of humanity: The aristocracy of force, or the military element, which must set aside a number of its people to serve that end; the aristocracy of power, closely allied to the former and composed of those commanding a vantage ground to exploit their fellow beings; the aristocracy of wealth, or those who possess more and therefore have opportunities denied those less fortunate; and the aristocracy of learning and knowledge, which in the past withdrew into cloisters to enjoy that which should be the heritage of all.
But there are now signs of a fifth aristocracy, that of trust, peace and brotherhood; it is composed of those who love. She related how the beautiful poem of Leigh Hunt, Abou Ben Adhem, had impressed her girlhood, and had moved her to wish to aid humanity. She proposed that in place of the first four aristocracies the last should be substituted and to it the resources and treasures of all humanity should be given. She discussed the causes of warfare, such as the spirit of militarism, commercial jealousies and racial antagonisms and stressed the need of a regenerated humanity. Thence would be born the super-resistance
of love and patience. These are the most wonderful things in the world. It will be to the everlasting glory of America to bring all her people together in love and understanding. From this will come a new race with freedom as its goal and the light of science in its eyes.
Mr. Leslie Pinckney Hill, principal of the State Normal School at Cheyney, referred to the poetry and music of the colored race in terms of high appreciation. He said:
“There have been three periods of idealism among that group of American citizens known as Negroes:
“The long dark period from the beginning of their existence on this continent up to the Emancipation Proclamation. It was complex and difficult, yet very productive. The Negro had spiritual experiences, too. There is no let or hindrance to the inner spirit of man. His mind was never in chains. He sang the songs of the Spirit during this period. He asked about God and ascended the Eternal Hills. He sang:
- “‘Nobody knows the trouble I see,
- Yet Glory Hallelujah!’
"The words of his preachers were stammering. His meetings were in swamps whither he went through clouds and rains, yet the exhortations were to things of the Spirit. It was the note of faith.
“The second period was from Emancipation to the Great World War. It was another development of idealism. The Negro did have tongue and hand, but was trying to find their use. There were great hearts in the other race working for him.
“The third period was that of paradoxes. We all went off to the war with high ideals and chivalrous spirits. A black army went to strike one blow to widen the boundaries of freedom. The paradox was that while we fought in the name of democracy, the war seemed to set it back a thousand years! It is now apparent that there is no such thing as winning democracy by War! The multiplication of organizations and instrumentalities of force and violence are signs of what the war stirred up. Yet through it all it becomes clearer to all that no man can deny his neighbor a brother’s treatment and be himself ideal. Through all, human nature is now everywhere responding to the stimuli of brotherhood. There are now multitudes of whites who want to work with the Negro. They are tourists, uncertain of the way, but want to find it. On the other hand, there are many among the colored people who know that it is not right to hate the white people, or to try to get along without them. Co-operation, understanding and sympathy are necessary. We have no monopoly of trials. Like all the other peoples of the world we are having our problems. But, standing upon the high ground of faith and co-operation, we shall be victorious.”
Albert R. Vail was the last speaker of the first session: “About nineteen hundred years ago a member of an obscure race appeared at Athens, a city proud of its art and culture. Paul proclaimed, ‘I come to proclaim to you an unknown God who created all men.’ Yet the Athenians, because enslaved, failed to grasp his message. The slavery that kept them from seeing the City of Paul was prejudice. So it is that darkness for a time conceals the light. Yet as Lowell in his Commemoration ode so beautifully says:
- “‘Truth forever on the scaffold,
- Wrong forever on the throne;
- Yet that scaffold sways the future,
- And behind the dim, unknown,
- Standeth God within the silence,
- Keeping watch above His own.’
“The oneness of humanity is now upon the scaffold. But ere long it will be enthroned. Bahá’u’lláh says, ‘Justice is loved above all.’ In the human world today, who dares to be just? Such an one must accept the proofs of human (Continued on page 272)
--PHOTO-- Delegates and friends attending the Conference of Living Religions within the British Empire at a reception given by Lady Blomfield.
To the Editors of the Star of the West:
Though undoubtedly arrangements have been made whereby the Star of the West shall receive an official report, duly authorized by the National Spiritual Assembly of England, concerning that great and significant “Conference of Living Religions Within the British Empire” which was held during the last two weeks of September in London, still, as an enthusiastic observer, I venture to send you a few impressions trusting that they may be of some value to the readers of the “Star” who have followed the work of the Conference through press reports.
This Conference, as has already appeared in print, was held under the auspices of the School of Oriental Studies of the University of London and the Sociological Society, and was designed to be held at Wembly in connection with the Exhibition; but for some reason the plan was changed and all the sessions were held in London in the upper west gallery of the Imperial Institute. This change proved wise in the extreme, for to have made the journey to Wembly each day for two weeks, with the crowds, the uncertain weather and the distance, would have placed the Conference beyond the range of possibility for many who were eager to attend.
From the moment when Colonel Sir Francis Younghusband took the platform and pronounced the opening address a rare spirit of friendliness and interest characterized each session, placing the individuals in the audience en rapport not only with each other, but with the committee and the speakers,
and as the Conference wore on toward the end the audience became as a large family, freed from all formality and reserve, and lending the most cordial support and attention to the speakers.
It was a rare experience to feel so much at home in England, and to us Bahá’ís it was indeed as though ’Abdu’l-Bahá were host and each one of these jewellers had brought his jewel to lay upon the table, to sue for commendation, while perhaps he inwardly hoped that his might be the “pearl of great price” which would finally enlist the sympathy and allegiance of the world; for though no statement was made to that effect, and perhaps the members of the committee in charge did not themselves realize it, it was nevertheless evident that the ideal of a Universal Religion was very much in the atmosphere and was voiced several times. I remember being especially impressed with the paper on “Zoroastrianism” and that the chairman, in summing up after its conclusion, stated that this religion held a great claim toward becoming a “world religion.” And I recalled, too, with intense pride and satisfaction that large numbers of the followers of that beautiful faith in Persia have now become Bahá’í.
The paper on the Brahmo Somaj, that interesting modern movement in India which attempts to blend Hinduism, Islam and Christianity, was exquisite in its presentation and charmingly read by the son of the founder of the movement, and but for the fact that it does not recognize the divine inspiration which has given rise to all the great religions of the world, but esteems them merely as philosophies, it might have attained a higher rank than it otherwise could.
It is not my province to attempt a resumé of this Conference, but I must
here add a word regarding the presentation of our beloved Bahá’í Cause while I assure you of the beauty and dignity, the grace of expression, the sweetness, the nobility, the wisdom which characterized our two papers, and the unmistakable spirit which pervaded the place during our session. There was a silence at once reverent and profound, and the hearts of the friends present beat high with gladness while they yearned so deeply for the illumination of those listeners as well as for all mankind. Nothing can check the progress of the Cause of God, yet humanity is so slow to see, so slow to accept! What blessing and bounty will be the lot of those whose work shall be known in the future centuries for its real value!
In an eloquent and scholarly address delivered in the Church of the Free Religious Movement on Sunday, September 28, Dr. Walter Walsh, the pastor, said: “The thing that presses now is for the religious leaders of mankind to create a Symphony or Sisterhood of Religions. It calls for an early and far more representative Conference of Religions to consider the one vital question of the Peace of the World. I can think of no one better qualified to convene such a World Conference of Religious Representatives than is the head of the Bahá’í Movement—Shoghi Effendi.”
He further says: "I hope I shall not die before seeing the completion of that great ‘Mashriq’ul-Adhkar,’ the Dawning Place of the Mention of God—on the shore of Lake Michigan—designed to be a vast and hospitable gatherplace for all the religions of the world; a resplendent symbol of the Unity of Man in the Oneness of God. . . ."
When the full report of the Conference reaches you, with many sidelights also thrown on the various hopeful circumstances which have arisen during and since the Conference, it will become evident to all that a new era has dawned in the Cause and that slowly and surely the great Foundation is being laid.
With Bahá’í greetings, your co-worker in the Cause of God,
Nellie S. French.
Excerpts From Sermon of Dr. Walter Walsh in Steinway Hall, London,
September 28, 1924“Those who followed the Conference through its various expositions, became conscious of a thought growing more and more into a conviction,—the staggering thought and conviction, namely, that, spite of all surface differences, the living Religions are characterised by a fundamental unity. Where one may have expected conflict we find concord; where he anticipated antagonism we have found reconciliation; and where he looked for contraries we have discovered unities. Throughout these wonderful days, indeed, we have been receiving an object-lesson in the noble science of Comparative Religion. The old presumptions have been shrivelling up before our eyes. The note of our age is Reconciliation; and the grand symphony of the Universal has received new expression from the lips of the various exponents of the common faith. It is through the unity of the spirit exemplified in this Conference that the peace of the world will be finally secured.
“Of all the notes in the General Evangel, none has sounded sweeter and clearer than that uttered by Bahá’u’lláh and his
successor ’Abdu’l-Bahá, whose gracious, healing message some of us were privileged to hear from his own lips some years ago. The Bahá’í Movement occupies a foremost place among those new orientations which make for universal harmony and peace. It emphasises the unity of the spirit of man, the unity of the religions in their essential characteristics and principles, and it prophesies and prepares the way for the final unity of the races.
“Following the lead of the Conference it is clear that the trend of every form of religion in the world today is towards three great Unities—the Unity of God, the Unity of Man, and the Unity (or Comm-unity) of Interests. I further assume that the spirit of religion—like the atmosphere around our bodies—seeks to induce the Peace of God in the heart, and the Peace of the World between nations.
“It is a wonderful thing that, in the very life-time of some here present, the great movement set in motion in Persia by the Bab, sanctified by his own blood and the blood of twenty thousand followers—extended and fortified by Bahá’u’lláh through 40 years of captivity—and proclaimed to the Western world by the golden tongue of ’Abdu’l-Bahá—the Chrysostom of the Movement—should be universally acclaimed as expressing the chief Hope of the World. All forms of religion are essentially the same, it teaches—all prophets and teachers of truth are true—all men are brothers—women are equals with men—equal education—equal opportunity—this pure Universalism, this exemplification of clear thinking and noble living, and, I may add, holy dying, is not indeed confined to the Bahá’í Movement;—it is proclaimed and followed by some I have already mentioned, and by others, including the Free Religious Movement—but it has been so expressly set forth by the sanctified sagacity of Bahá’u’lláh, proclaimed by the silver eloquences of ’Abdu’l-Bahá, and watered by the blood of twice ten thousand martyrs—that the Bahá’í may by all generous minds be regarded as first among many brethren.
“Here is a highly devotional form of religion, offering full encouragement to the spiritual and aspirational side of human nature, but at the same time giving dis-couragement to its superstitious tendencies; a religion disclaiming supernatural sanctions, non-miraculous, ethical, pacifist, humanist, universalist, yet withal profoundly spiritual;—to such a religion the blundering blood-stained world may hopefully look for guidance and inspiration.
“This pure Universalism, this great Humanist religion, is fast outrunning both church and synagogue, both mosque and temple, and will speedily cover the earth with the glow of a brighter day . . . Verily, there is neither Jew nor Greek, Russian, French, German, Indian, African, nor Turk, but all are one in Humanity and Humanity’s God. On the altar of this glorious Universalism let us sacrifice our patriotic pride, our racial antagonisms, our religious antipathies, our theological prepossessions, our church limitations! To this blessed Gospel of Reconciliation let us dedicate our lives!”
--PHOTO--
"O give me power to sing Thy Holy Song"
- O PLEASANT woods of Blavincourt—
- Unhurt, untouched, by devastating hail
- As that which stormed and mercilessly
- tore
- The helpless trees in Ancre’s wretched
- vale—
- Your beech trees clothed the far-stretched
- slopes above
- The red-roofed homes all lost in old-world
- hush;
- A haunt of magpie, nightingale and
- dove—
- A mass of fern-like undergrowth and
- bush.
- Who, in his heart, could link such glorious
- woods
- With dreadful war? There found the
- heart release
- From human strife and oft-times
- troubled moods;
- There, in their midst, found beauty
- linked with peace.
- The bush was cleared; we cut down
- countless trees
- Through all the year, until the Autumnal
- soul
- Of woodland-nature waned, as on the
- breeze
- The distant guns mocked far-off thunder’s
- roll.
- In sylvan depths there stood a peerless
- beech.
- Both great and high, with regal shelt’ring
- head,
- That quickened thoughts of Him whose
- heralds teach,
- With wondrous grace, the glorious
- things He said.
- O Blessed Name! Could silence be
- maintained
- While life was thrilled by that celestial
- theme?
- The heart spilled o’er the music it contained
- And all the woods partook of Love Supreme!
- O foresters! Awhile your hearts rejoiced,
- As seemed to joy the sunshine quiv’ring
- then;
- Ye heard of One whose mighty message
- voiced,
- From Carmel’s height, the Word of God
- to men.
- O do ye still those kindly words recall?
- At evening-time when lingering by your
- door
- In homely peace, does just one memory
- fall
- On that near Name which ’fragranced
- Syria’s shore?
- ’Abdu’l-Bahá! How sweet thy gentle
- name!
- How like a banner o’er a host unfurled!
- Though thou, thyself, art like a living
- flame
- Upon the altar of this temple-world.
- It happened once, when lovely sunshine
- lit
- The leafy trees with wondrous tints of
- green,
- That, axe in hand, one paused awhile
- to sit
- In raptured contemplation of the scene.
- A pathway had been cut from place to
- place
--PHOTO--
“Awhile to sit in raptured contemplation”
- Throughout the bush where logs lay
- newly sawn;
- There spread in front a pleasant open
- space,
- With trees around, like some neglected
- lawn.
- Soft zephyrs bore a fragrance through
- the air—
- So mild and sweet that one arose to find
- Its origin; And having searched, lo,
- there,
- Around a tree a honeysuckle twined!
- Like breaths of heaven, though heaven
- be out of sight,
- How like Thy themes of Love, O Holy
- One!
- The soul itself is filled with keen delight
- As when the door of Eden is undone.
- One Sabbath day, beyond the forest
- bounds
- A band led on the Service, then restored;
- It played “How Sweet the Name of
- Jesus Sounds”—
- As miles away a murd’rous barrage
- roared!
- No use to laugh—no use to weep, just
- then;
- The wolfish mood had got man’s soul
- for prey,
- And all the strength of all the peaceful
- men
- Was far too weak in that revengeful
- day.
- In later months when sunlight fitful
- shone
- On autumn tints of gently rustling
- trees—
- While leaves fell loose on village pool
- and stone
- And drops of rain were scattered by the
- breeze
- Some dismal thoughts would come—it
- well might be:
- For those in peril, with their ills must
- cope—
- Yet! Arched against the clouds ’twas
- good to see
- The brilliant bow that crowned the
- woods with hope!
- O God! The thoughts revived that
- hour—
- The bow was lovely in the jet-black
- sky!
- Thy Mercy spanned the temple-world
- with power!
- The heart rejoiced and trusted peace
- was nigh.
- Wilt Thou, Blest Spirit, Merciful and
- Kind
- Make this poor heart a pure and priceless
- shrine
- Of Thy Blest Word? And this poor
- mind,
- Sweet as the woods and full of Light
- Divine?
- O Give me power to sing Thy Holy
- Song—
- As sings a bird within a peaceful grove,
- Melodiously, with voice both pure and
- strong
- And full of love—O let me truly love!
- Thou knowest that, unworthy though I
- be
- To ask that from Thy treasury may
- pour
- Thy blessed gifts—this prayer ascends
- to Thee:
- Bless Thou the men that toiled in
- Blavincourt!
- And grant, where-e’er we be, or what
- our moods—
- Now all are gone from hut and barn
- and tent,
- That mingled with our memories of the
- woods
- Thy Name may be, like honeysuckle’s
- scent!
(Continued from page 263)
oneness. The knowledge of science supports this truth. The physiologist knows that our bodies contain the same elements. The psychologist knows the oneness of thought processes in formal logic. The astronomer sees worlds beyond worlds and stars immeasurable, yet the spectroscope proves that the same elements compose these worlds. From the astronomer comes the message that the universe is one. Cannot this little grain of sand which we call the earth be one? The geographer answers that the world is one. Among peoples, races and nations, some have one advantage and some another, but there are always compensations and the sum total goes to prove that the world is one home. Modernists tell us that all men are from the animal world and fundamentalists say they are from Adam; but both are in agreement as to the common origin of man. All are from God. The same mind is within us and all are astonishingly alike. Great fundamental habits are alike. Color depends upon where we live, whether white, brown, yellow, red or black. Recent educational statistics show that the colored people in New York surpass the whites of five Southern states, all of which goes to show that human beings make progress where schools are best, regardless of color. Yet as to the means of attaining unity there must be something deeper than color.
“Eighty years ago there appeared amidst the darkness and superstitions of Persia the light of a new day. The Bab appeared as the Herald. He was followed by the Manifestation, Bahá’u’lláh, who raised the cry of one humanity, giving the message with such power that Christian, Jew, Parsee, colored and white are one. This is the great light of truth and reality revealed in this great day. When one teaches truth all the powers of the universe support him. By this unseen Power ‘Abdu’l-Bahá drew to himself people of various races and colors and confirmed their unity with spiritual might. He did this in a center of fanaticism and bigotry the like of which cannot be found on earth. This unity can be established only by the Divine Educator. The significance of Bahá’u’lláh is therefore the bringing together of all peoples into a bond of unity and affection and the establishment of universal peace.”
Dr. Zia M. Bagdadi of Chicago, presiding at the second session, gave a graphic portrayal of the danger to America from racial strife, and brought the spirit of the Orient and the sufferings of the great martyrs in the path of truth to the congress. At the very beginning he exhorted all, whether from one section or another, white or black, or of one religion or another, to dwell together in unity.
Dr. Alain LeRoy Locke of Howard University, speaking on “Negro Art and Culture,” said: “The life of the people of Africa has been until quite recently strange and misunderstood. It is quite a study as to how, through these difficulties, one may guide minds and hearts to an understanding of them. Let us first consider the question of morals. Our ideas of humanity are largely governed by impressions of the small fraction we see. But it takes many a type to round out humanity. Cultural and spiritual democracy are impossible unless all humanity comes under its scope. Spiritual perception is necessary to understand the merits of others. For that which makes a man a barbarian, as we understand him, is the difference between him and ourselves. This difference measures the degree of our understanding. This is not his failing, but ours. The African’s brand of civilization required a great deal more to be exerted than in our competitive civilization. These things must be considered in estimating their attainment. Neither curiosity nor prejudice
in regarding it will lead us to our larger selves. China, as we all know, has a wonderful civilization which has subsisted for centuries. But these points of value will not count for much with those who appraise civilization in terms of material power. Africa, to be understood, must knock at the door of the scientific mind and that of the heart seeking real culture. We must not look for material things. There are other treasures. Take for example languages. According to experts, these are richest and most valuable, amazing with their elaborate systems of expression. Likewise their artistic development has been praised by experts and should be praised by intelligent laymen. There are also nuggets of wisdom from West Africa, where European thought has never penetrated, flowers of their own life. Take the sayings: ‘Untruth yields flowers, but no fruit.’ ‘Better a Pagan with love in his heart than a Mussulman without it.’ To the eye of understanding they embrace all humanity. When the merits of different races are understood they will bring a kinship of humanity. We shall not then consider superficial differences, nor deny basic unity. We stand in our own shadows if we deny culture to others because their culture differs from our own. In religion we are interested only intellectually and render only lip-service if we do not regard the stranger as our brother.”
Judge John M. Patterson of Philadelphia commended the efforts of those who had organized this convention for the purpose of establishing friendship between the races. “For, as the previous speaker so eloquently said at the end, we follow in theory, but in practice fall short. Man is an egotist. Each family thinks itself the best family, each neighborhood the best neighborhood, each city the best city, each country the best country, each race the best race, etc. This is all based upon egotism. There was a time when walls were built about communities and there was the further separation of a drawbridge and a ditch. Within were friends and without were foes, no matter what the character of friendliness. But, as our understandings enlarge, there is only one Creator and all are His children. Those who came to this country in the old days brought the prejudices of the old countries along with them. Among all the sects who settled here, the Quakers and the New England Baptists were the only ones who never persecuted others on account of difference of religious belief. The speaker expressed reverence for Christ, whose teachings were against prejudices; but declared that fifteen hundred years of warfare, fought in the name of tolerance, were really intolerance. One hundred and fifty years ago tolerance was attempted by a government when the American, democracy tried it. All men were declared free and equal. Yet they did not apply this principle to the colored people. But Lincoln came later and not only declared all men free, but as far as possible set them free. The Constitution of the United States also in theory makes all men free. Yet in actual, everyday practice, you and I know that freedom does not prevail. The different racial, religious and secret orders fighting each other negatives the spirit of the law. It is an old human idea that one people are better than another. And the law is often violated in the court of justice itself with juries of different races. But this congress upholds a standard. Let us take into life the things we learn here. My mother taught me to have no prejudices. During my boyhood I played with a Jewish boy and a colored boy. One night my mother persuaded their mothers to let them stay at our home, and the three of us, the Jewish boy, the colored boy and I, all slept together in one bed. Real democracy is carrying into practice the things we teach. God put the other fellow on earth as well as ourselves.
Let your charity never fail! Help the children and the elders, Whether of one race or nationality or another. Love does not know color or creed. We can carry out the spirit of this meeting whether we call ourselves Christians or Bahá’ís.” In conclusion, the Judge told the story of a young colored man, Laurence Jones, who, although he had done much to serve humanity in the South, was grievously oppressed and narrowly escaped death. Rescued by some noble and broad white people, he was later on asked about these difliculties and how he felt. He replied that he was too busy to hate.
Dr. Bagdadi, the chairman, here made a very earnest and eloquent appeal to the great audience to lay aside all prejudices, He reported that ’Abdu’l-Bahá had warned that direful happenings would befall America if the American people did not quench the fires of racial hatred and establish unity and harmony in this land.
Louis G. Gregory, speaking on the subject of “Inter-Racial Amity,” said in part: “The only real and permanent basis of amity and accord between races and nations is the law of God. The Divine principles declared in the Holy Books constitute the spiritual bond, the practical application of religion to the needs of the world. ‘Religion,’ as defined by ‘Abdu’l-Bahá, ‘is love in action It is those necessary bonds which bind the world of humanity together.’
“The mind and heart of mankind, under spiritual guidance, will become so enlarged as to include all men. All races now begin to see the rift of dawn and all are struggling upward in the better way. To see and praise the good in our fellow beings draws forth that good into more effective action and service. To praise the good in friends makes firmer the bond of friendship. To praise the good in foes transforms enmities into friendships. It is ever possible to find some good, whether in friends or foes, and the more the good is praised, the more the good responds. The more the good in our neighbors responds to our appreciation, the more they will see and value whatever good there is in ourselves. More specifically, it is for the colored race to acknowledge ever the greatness of the white man's civilization and the benefits which have flowed therefrom through contact. Thus the white race, on its part, will more readily appraise the merits and progress of the colored race and be moved to open greater doors of opportunity and to remove the unreasonable barriers of prejudice. The two races, thus drawn together in mutual appreciation and good will, as befits children of the One Father, all elements of discord will vanish. Whatever increases unity and harmony in this day is a light from God.”
Hooper Harris of New York closed this important and memorable Convention with very interesting and helpful remarks. He expressed the hope that all nations and races would dwell together in friendship and each and all attain ideal growth and development of their innate powers. Quoting the Bab, he said: “There is in everything a Paradise; that Paradise is its own perfections.”
LOVE BROODED over the years till his voice was heard like the sound of bells pealing across the desert. As I journeyed, I looked eagerly through the shadows that I might see Love’s face emerging from the darkness.
When it appeared it was like the face of God. All the way I was intent with open ear to hear the sweet anthem of deep-toned bells surging like a symphony out of the silence.
And I heard these, and they stirred me with wonder and worship, but I heard also the jargon of the creeds. Then I perceived that they who were busy with such matters heard not the deeper voices, being too busy with things to care for the Heart of things, too pleased with their own opinions to hear the songs of the angels.
Now Faith and Hope joined me in the way and showed me the path over the drifting sands.
And another walked at my side who seemed to be wise, so I asked him; “Whereunto doth this desert path lead?”
“It leadeth,” said he, “to the land of clear vision and self-realization. The sands are the veils that hide the face of the Real. All that is, is within thee. God’s promise is within thine own heart. The face of Love, the forms of Hope and Faith, the voices of Nature and the subtler appeal of personality are but thine own images seen in a glass. That which is at the heart of things is thine own life. Thou needest nothing outside thyself. Let the voices within respond to the call of life, and thou shalt have joy and comradeship, and the thrill of it all shall be as the fire that leaps to beauty in the heart of a jewel.”
When I heard these things I knew that he who spake to me was Wisdom. Being mindful of his words, I turned my thoughts inward wondering what further light would break. Then I heard a voice within me saying: “To him whose heart is as the heart of a little child the earth is full of heaven, silence is music, and beauty is the soul of the shadows. Listen further and thou shalt hear the voice of the ancient years.”
I did so and lo, the years came back with silent feet and whispered, and I heard each generation telling the next of a world of light within the shadows, of a sphere of music more intimate than the senses. And the voices of the years rang clear through my soul, albeit the noises of time were thundering across the world. Then I knew that the voice of Love and the voice of Wisdom are the same. All one, the music of the silence, the whisper of eternity, the voice of God and the symphony of life.
I was able to see through the shadows and semblances, the masks and wrappages of life, for clear vision had come and self-realization. And now I see that the purpose of life is not the achievement of a destiny, nor is it the doing of things that we may rest when they are done, but life is altogether for life’s sake—the realization of Eternal Love.
All true life is an arrival and there is no end. Death is not a terminal, but only a door to a new house of life. Every moral crisis is a judgment day, and the present is eternity.
We are alive that we may live. Love is no longer an arrest of Love’s appeal, but the entrance to a larger vision, a deeper intensity, a fuller expression of life. Faith is not a belief in a God who lives only in a world to which we are going. It is a fire kindled on the altar of life—a fire of which creeds are but the ashes.
I now expect no reward for another’s sacrifice, or escape from myself, except by slaying the inferior that the nobler may appear.
صفحه 1 - 5
دولی و دینی همیشه برپا بود که مانند سیل جارف خرمن حیات نفوس بشری را جاروب میکرد و چون حریق بی باک بیرحمانه خانمانها را سوزانده و خاکستر آنرا بباد فنا میداد نهالهای وجود انسانی که شاید در مابین آنان شعرا و فلاسفه و مخترعین و روحانیین عظام طلوع میکردند که عالم بشری علما و عملا از وجودشان انتفاعات عظیم میتوانست برد به تیغ ظلم و جور بریده و در تحت طبقات تراب پنهان میشدند ابنیه رفیعه و وسائل سهولت زندگانی که نتیجه زحمات چندین ساله بشری بود از بیخ و بن برکنده میگشت معارف و تأسیسات خیریّه و کتب علمیّه و ادبیّه که سرمایه عقلیّه در وجه قرنها بود از میان معدوم و مفقود میشد گاهی بهوای مملکت گیری و حرص ریاست مداری نفوسی چند و هنگامی بطمع قبض ثروت ممالک دیگر و دمی بجهالات و عصبیّات قومی و دینی و غیره همیشه این کابوس جنگ که دیوانگی حقیقتش توان خواند بر عالم بشری مسلط ّ بود و هواداران جنگ همیشه یک عدّه معدودی بودند که دیگران را دیوانه کرده و از آب گل آلود نموده ماهی میگرفتند ولی غافل از آنکه آن لذاتّ چند روزه بجز خسران و نام زشت ابدی و تباهی نتیجه دیگری در عقب نداشت و گاهی خود او راحت بوده ولی وسائل جنگ را فراهم نموده و جوانان ناکام را تیغ و تفنگ بدست داده و بمیدان قربانی برای هوی و هوس خود میفرستادند این جوانان ممالک متنوّعه که در میدان قربانی با همدیگر با تیغ و آتش مقابله میکردند ابدا قبل از آن یکدیگر را ندیده و نشناخته و هیچ نوع خصومت مابینشان نبود و البّته اگر یک وقتی برای حلّ یک مشکلی بهمدیگر میرسیدند کمک و مساعدت بیکدیگر مینمودند و شاید بعضی از آحاد و دسته متقابل با رابطه محکم خویشاوندی و علاقه مندی دینی و وجدانی بهمدیگر تعلقّ و دوستی داشتند ولی در میدان قربانی خواهی نخواهی با تیغ و تفنگ و حتیّ با مشت و چنگ خون یکدیگر را ریخته و با مغز خود بازی میکردند چرا که مؤسّسین میادین جنگ چنان آرزوی علم و نظام ترتیب را فراهم کرده اند که آن جوانان ناکام بغیر آنچه میکردند مفرّی نداشته جنگ عظیم اخیر دنیا بخوبی بما نشان داد که عالم متمدّن در نهایت بیرحمی است و تمدّن مادّی وسائل هدم و دمار عالم را کاملتر فراهم نموده است و بدرستی توضیح داد که مؤسّسین میادین جنگ بآسانی از هوی و هوس خود دست نمیکشند و بآنچه بیانات مقدّسه و کلمات زیبای صلح و محبّت و اتحّاد که بزبان می آرند در صدد عمل بآن نبوده بلکه شاید آنرا دامی برای نفوس ساده گرفته اند اگر صلح میگفتند یعنی موقتّا و بدان کیفیّت که موافق هوی و هوسشان میباشد و اگر محبّت و اتحّاد میگفتند آن محبّت و اتحّادی را در ضمیر داشتند که بر ضدّ یک جمع دیگر بکار برند برای بهیجان آوردن خون نفوس برای حاضرشدن در میدان قربانی چنان نشریّات و اعلاناتی فراهم میکردند که حتیّ نفوس قویّ الفکر والازاده را به میدان حرکت آورده به قربانی میفرستادند
صفحه 2 - 5
و این خود یک قدرت عجیبه است که چگونه نفوس را دیوانه و وحشی کرده که گوشت یکدیگر را کنده و مغز همدیگر را بریزند در جنگ اخیر بسیاری از خیرخواهان سادۀ عالم انسانی با تمام قوایشان در آن وحشی ترین میدان عالم وارد شدند این اعتقاد که آن جنگی است که جنگ را خاتمه خواهد داد بنیاد حکومت استبدادی و و متعبطه مطلقه را کنده تغییر دارد .
اشعار آبدار ذیل از جزائر فلیبین برای درج در جریده از جناب حضرطی رسیده است
ای دوستان حذر ز خلاف و اختلاف . روح از خلاف تیره شود عقل زاختلاف . اهل بها به کعبۀ وحدت کند طواف . نه اختلاف و کجروی و نه عناد و لاف . امان وفا و حبّ و وداد است و ائتلاف . ای دوستان حذر ز خلاف و اختلاف . از اختلاف چیره شود بر تو دشمنت . از اختلاف تیره شود عقل روشنت . گلخن ز اختلاف شود باغ و گلشنت . از اختلاف رنجد روان منزجر تنت . ایمان وفا و حبّ و وداد است و ائتلاف . ای دوستان حذر ز خلاف و اختلاف . از اختلاف رخنه بر افتاد بر کیان . از اختلاف شد بعدم ملک رومیان . از اختلاف مصر و یمن رفت از میان . هش دارو همّت آر و شنو ازمن این بیان . ایمان وفا و حبّ و وداد است و ائتلاف . ای دوستان حذر ز خلاف و زاختلاف . از اختلاف شوکت ایرانیان چه شد . آن ابهتّ و جلالت ساسانیان چه شد . آن رومیان سرکش و یونانیان چه شد . کو شوکت امیّه و عبّاسیان چه شد . ایمان وفا و حبّ و وداد است و ائتلاف . ای دوستان حذر ز خلاف و اختلاف . از اختلاف هابل و قابل چه کرده اند . یعقوبیان ز عجل پرستی چه برده اند . حواریان مسیح بدشمن سپرده اند امّت رسول خدا بهره برده اند . ایمان وفا و حبّ و وداد و امتّ و ائتلاف . ای دوستان حذر ز خلاف و اختلاف . دین بها برای نجات است الحذر . از اختلاف تا نکنی زیر را زبر . همتّ نما بمهر بر عالم تو برگذر . اهل جهان شوند برادر بیکدگر . ایمان و وفا و حبّ و وداد است و ائتلاف . ای دوستان حذر ز خلاف و اختلاف . دانی ز اختلاف که شد عاقبت اذل . شاخ و دیم شکست و هم او گشت مستزل . نما کجا جمال و جلیل و خلیل و خل . گلزار بختشان بخزان ابد بدل . ایمان وفا موجب وداد است و ائتلاف ای دوستان حذر ز خلاف وز اختلاف . ما را زخون پاک شهیدان شرم باد . از اقدس و بیان وز ایقان شرم باد . عبدالبهاء ز مرکز پیمان شرم باد . از اختلاف خویش ز یزدان شرم باد . ایمان وفا و حبّ و وداد است و ائتلاف . ای دوستان حذر ز خلاف و ز اختلاف . ای دوستان نواقص ما از خلاف ما . محزون ولیّ امر شد از اخلاف ما . طوطی مثال همّت ما همّت لاف ما . واحسرتا ز عاقبت این مصاف ما . ایمان وفا و حبّ و وداد است و ائتلاف . ای دوستان حذر ز خلاف و اختلاف .
صفحه 1 - 4
تأثرّ تامّ از تعالیم مسیح یافت
زردشتی : آنچه عقائدی که در خصوص حضرت زردشت در کتب ما موجود است از نیاکان قدیم نسلا بعد نسل بما رسیده و پس از آنهمه قتل و غارت های وصف نشدنی که در تواریخ یار و اغیار مشروح است که کتب بلکه همه آثار قدیم ایران را از میان برد فقط یک قسمت مختصری باقی مانده چنانچه مورّخین یونان این را تنبیه نموده و نوشته اند که ایران قدیم دارای کتب دینیّه بوده ولی پس از میان رفتن بزرگترین قسمت آنها در اعصار متطاولۀ قتل و غارتهای واقعه در مرز و بوم ایران آن قسمتی که حال باقی مانده و در پنج قسمت منقسم است خود حجیمتر از از انجیل میباشد در دورۀ کیان آن ایّامی که داریوش بزرگ و اخلافش شمال هند را در تحت باج و خراج خود داشته و آسیاء صغیر و مصر را در قبضۀ اقتدار گرفته و سپاه ایران بر صد سواحل یونان میبرد این آئین در ابتداء جوانیش بود و در هجوم اسکندر به ایران تمامت کتب باستثناء چند قطعه سوخته شد و چنانچه گفته اند در آن زمان دو نسخه از کتاب مقدّس موجود بود که یکی سوخته شد و دیگری را یونانیان بدر بردند و اگر این را نتوان قبول کرد که اسکندر محض سیاست و ملکداری که میخواست چراغ ایران را خود روشن کرده و چراغ یونان را در آن روشن نماید چنین عملی را مرتکب شده باشد ولی هیچ استبعادی در این نیست که در آن سالیانی که اخلاف او بعد از او در سر تخت و تاج ایران با همدیگر کشمکش و معارضه داشتند و امثال این حوادث و مافوق آن رخ داده باشد در این شکیّ نتوان کرد که مملکتی مانند ایران قدیم که مؤسّس و مرکز یک مدنیّت بزرگی بود و با تمدّن بابل و آشور دست در آغوش چگونه ممکن است که خالی از ادبیّات و نوشتجات روحانی و علمی و مدنی بوده باشد و ما گمان میکنیم که مانند آثار تمدّن ممالک قدیمه از قبیل مصر و بابل و غیره بزحمات متجسّسین مغرب طولی نخواهد کشید که که آثار ادبیّات و تمدّن قدیم ایران نیز بیشتر و واضحتر از تحت قطعات خاک بیرون بیاید و بعد از پانصد سال در 336 میلادی دوره ساسانیان شروع شد و اردشیر بزرگ طلوع کرد در این دوره که چهارصد سال طول مدّت داشت و آئین زردشتی تجدید شده و حیات تازه گرفت و و بیش از دور قدیم حلالت یافت و آتشکده ها ا ز نو بنا و ترویج و سلطنت با دیانت توأم گشت و ایران سلطنت غرب آسیا را در قبضه گرفت و به تنهائی با فلسفۀ یونان مقابل ایستاد و با قوّت مسیحیّت کشمکش داشت حکایت اسیری امپراطور والریان و کشته شدن حولیان در معرکه و توقفّ سپاه ایران ده سال در اطراف اسلامبول که آنرا در محاصره داشتند و سوگند پرویز در 590 که در میان ایران و قسطنطنین صلح نخواهد شد مگر آنکه این صلیب را ترک گفته و در زیر برق آفتاب درآید در تاریخ معروف است تا آنکه در 641 میلادی ایران تسلیم قشون اسلام شد و قصر ابیض کسری و ثروت خزائن ایران از دست رفت آئین زردشتی نمایان بود که متدرّجا از ایران غروب میکند تقریبا صد سال بعد از آن زردشتیان از ایران مهاجرت کرده تا جزیره
صفحه 2 - 4
هرمز در دهنه خلیج ایران آمدند و چون آنجا نیز نتوانستند توقفّ نمایند زود بهند غربی لنگر انداختند و تقریبا در 717 میلادی در شصت میلی شمالی بمبئی نزول نمودند و آنگاه در شهر صورت قرار گرفتند و امّا آنچه در خصوص کتب مقدّسه زردشتی تقریر شد شاید صحیح است ولی چه تفاوتی است که قسمتی از آن از خود حضرت زردشت و بعضی قسمتهای دیگر از نفوس مقدّسه دیگر که پس از آن حضرت طلوع کردند و در معنی مبیّن و مروّج تعالیم او بودند مانند کتب عهد عتیق که حتیّ یک قسمت آن نیز از خود مؤسّس آئین تورات یعنی حضرت موسی نیست بلکه متعلقّ بانبیاء دیگر و نفوس دانشمندی که بعد از آن حضرت متدرّجا طلوع نمودند و محققیّن و نویسنده های کتب یک عقیده ثابت یقین را احراز نکرده اند و چون واضح و روشن است که نویسندۀ اسفار خمسۀ تورات حضرت موسی نبوده بعضی یوشع و بعضی حرزا و برخی ارمیا را نویسندۀ آن گمان بردند و در اسناد سائر کتب منظمۀ به تورات از تاریخ یا کتب منسوبه بانبیاء هر یک گفتگو ها و عقاید مختلفه است و همچنین قطعی است که هیچ قسمت از کتب عهد جدیده و حضرت مسیح خود ننوشته و هر یک از آن کتب و رسائل منسوب بجمعی از خودی یا من بعدهم میباشد و در صحّت اسناد آنها حتیّ در مابین کنائس مسیحیّه اختلاف عقاید بسیار است چنانچه بر محققّین و متحسین مخفی و پوشیده نیست و امّا آنچه در تاریخ حضرت زردشت اختلافات موجود است باید دانست که نظیر آن در تاریخ حضرت موسی و حضرت مسیح نیز موجود است چه که آنچه در شرح و تاریخ حضرت موسی در دست است مقتبس از کتاب تورات میباشد که متعلقّ بخود آل اسرائیل است یا سردی آن دلائل تاریخی دیگری برای آن نیست مثلا تا کنون آنچه از حفریّات اراضی مصر بدست آمده که یک دوره علم مخصوصی را در شرح مصر قدیم و حیات ملوک آن تشکیل داده ابدا اطّلاعی از تاریخ فرعون و موسی و آثار آن واقعات بیرون نیامده و همچنین آنچه در شرح و تاریخ حیات حضرت مسیح در دست است اقتباسات از اناجیل است که متعلقّ به پیروان خود آن حضرت است و ماسوای آن ابدا دلیلی در دست نیست بدرجه ئی که بعضی از علمای آن اعصار و خود حضرت مسیح را انکار نموده اند و امّا آنچه برخی از مسیحیان نوشته اند که آئین قدیم ایران تعالیم متینه خداپرستی و اصول روحانیّه از دیانت موسویّه و یا بالأخره از دیانت مسیحیّه کسب کرده بود این فی الحقیقه جوّ حدسی و تعصّبی بیش نیست در مقابلش نیز تخیّل بعضی زردشتیان است که آئین های سامیّه مسائل خود را از دیانت بابل قدیم و ایران باستان اخذ کرده اند و خلاصة القول آنکه در تمامت این مسائل مذکوره آئین زردشتی با شریعت تورات و تعالیم مسیحیّه تفاوتی ندارد .
در اطراف جنگ و صلح
چون در سرگذشت گذشته عالم انسانی سیر و ملاحظه کنیم بخوبی مشهود است که کم یا بیش پیوسته آتش جنگ مشتعل بود و انواع حرب و قتال مانند امواج متعاقبه هنوز یکی بخاتمه نرسیده آندیگر شروع میشد منازعات افرادی احزابی اقوامی حتیّ
صفحه 1 - 3
و کیفر اعمال خود رسیدند و بدعای آن حضرت اسفندیار روئین تن شد و بجذبیّت پادشاه اعضای دربار قبول آئین زردشت را نموده و طولی نکشید که در همه جای مملکت جاری گردید و مبّلغین به هند و آسیای وسطی و جاهای دیگر فرستادند و دو فیلسوف مشهور هند و یک فیلسوف عظیم یونانی بآئین زردشت ایمان آوردند حتیّ بعضی گفته اند که ترجمۀ از اوستا در یونان مابین فلاسفۀ آن سرزمین موجود بوده و در مملکت ایران قبل از طلوع زردشت عدّۀ ار آتشکده ها موجود بود ولی چون آئین زردشتی رواج یافت و دیانت رسمی مملکت و دولت گردید آتشکده های بسیار در سرتاسر مملکت بنا شد و این سبب شد که طولی نکشید که منکرین و معارضین بضدیّت قیام نمودند و در سنین متوالیّه جنگهای پی در پی برای قلع و قمع آنان برقرار بود تا آنکه اخیرا از جانب پادشاه تورانی از گشتاسب طلب باج و خراج نمود و ضدیّت آئین زردشتی یک محرّک باطنی او بود و چون پادشاه بدلالت سنتّ زردشت آن طلبه را رد نمود ارجاسب سخت بایستاد که پادشاه باید آئین یزدانی را اعلالن بطلان داده و باج و خراج نیز بپردازد و چون از طرف دولت جواب رد داده شد جنگی عظیم برخواست و ارجاسب سخت شکست خورده به مملکت خود مراجعت نمود ولی پس از چند سال دیگر تهیّه بزرگ دیده و یورش بشهرج پایتخت پادشاه آورده بدرجه ئیکه آتشکده را بحرن مدبوحین از دستورها خواموش کرده در آنواقعه حضرت زردشت نیز مقتول و مدبوح گردید این تقریرات نویسندگان مشرق است ولی نزد محققین غرب که برای هر امری دلائل ثابته حسیّه میطلبند بدرجۀ ثبوت و یقین نرسیده است و لذا دانشمندان عالم متمدّن اعصار اخیره پس از همه مشقتّ ها و کنجکاویهای علمی که متحملّ شده اند تا کنون هم نتوانستند تاریخ و حقیقت حال این شخص عظیم شهیر مؤسّس آئین باستان ایران که در دیانت پارسی های حاضره است بخوبی بدست بیارند و از اینرو است که عقاید و حدسیّات در خصوص آنان تخلفّ و تاریک میباشد و با بعضی حدسیّات و احتمالات میتوان عصر طلوع این آئین را ببدایت قرن هفتم قبل از میلاد مسیح اتصّال داد و شاید آنحضرت در مابین 665 و 633 در قسمت غربی ایران در مدی تولدّ و نشو و نما یافت و چنین حدس زده میشود که آئین اوستا در آن اعصار اوّلیّه طلوعش خاصع دیانت سلطنت سیروس و بعدش بوده و پس از یک مدّت مختصری شروع به نموّ گذاشت تا وقتیکه هجوم اسکندر کبیر در 331 قبل از میلاد آنرا از ترقیّ باز داشت در آن ایّامی که خلفا و اسکندر قریب هشتاد سال در ایران حکمروائی مینمودند قدرت این آئین در تحت پارسیان زردشتی محفوظ و در نموّ بود و یکی از حکمروایان اخیر قطعات متفرّقه کتاب مقدّس را جمع نمود تا آنکه در 226 میلادی اردشیر بابکان در ایران طلوع نمود این مؤسّس سلسله اخیر و امپراطوری قدیم عظیم الشأن ایران یعنی ساسانیان این فاتح بزرگ میخواست مملکت وسیعۀ خود را که بدست آورده بود در تحت سلطۀ واحده و یک جامعه قرار دهد فی الحقیقه آئین زردشت را حیات جدید بخشید و تمامت اقطاع مملکت هشتاد هزار دستور را احضار نمود و باستنتاجات متتابعه بالأخره هفت تن از میانشان معیّن گشت که اعتقاد بر آنان در دانش و تقوی سرامد دیگران بودند و رئیس آنان اردائی ویراف بود او غسل و تنظیف نموده و لباس تازه در بر کرد و در دست رفقایش سه حمّام مترقبّ نمود آشامیده و یک پارچه کتان بر رو انداخته و یک هفته تمام بخواب رفت و در آن هفت شب و روز روحش تن را در این جهان خاک گذاشته و بحضور حضرت یزدان وفود یافت و چون روحش مراجعت کرده و از خواب بیدار شد کاتب خواست و عجائب و اسراری که در آن طول یک هفته مکاشفه و احساس کرده نوشتندو صحیفه دین است که با الهامات رحمانی تقریر نمود و اردشیر آنرا پذیرفته و ترویج کرد و آن اساس ایمان
صفحه 2 - 3
زردشتی گشت و فی الحقیقه کتب دینیّه زردشتی اقدامات غیورانه این امپراطور شهیر مرتبّ و مجتمع گردید و چند تن از اخلافش همین اقدام را مداومت دادند تا آنکه در تحت شاهپور دوم تقریبا در 350 میلادی قانون اوستا مرتبّ گردید و دورۀ سلطنت خسروپرویز بین 531 و 576 اوستا تصحیح و تکمیل یافت و با این اطلاعات که اوستا در ایّام سلاطین ساسانیان مجتمع شده و حال قریب پانزده قرن از آن گذشته است چیست جهت تاریخی ندارد که معتقد شویم که اوستا بهمین حال سالهای قبل از آن مجتمع بوده است چنانچه در روایات پارسی است که اسکندر کبیر تمامت کتب را باستثنای چند قطعه بآتش زد و این از وضع سیاست این فاتح بزرگ بغایت بعید است چه که در همه ممالک مفتوحه عقاید و عوائد مسک را مراعات کرده و تحبیب مینمود و حکایت او معبد بنی اسرائیل در تاریخ معروف است و شاید معتقد شویم که اعظم قسمت اوستا در تواریخ مختلفه تقریبا از 7 تا 4 قرن قبل از مسیح مجتمع شده و قسمت های دیگر جدیدتر هستند و بسیار محتمل است که بعضی اعتقادات در سالیانی بعد از آنها چنانچه در عصر ششم میلاد فراهم شده است و این قسمت های فراهم شدۀ در سالهای متاعده بنهایت خوبی ترکیب و انعقاد با همدیگر یافته اند و بالجمله قبل از هجوم اسکندر در 331 قبل از مسیح نوشتجات فلسفی وجود نداشت و فقط بعضی اقسام اوستا شاید بواسطۀ خود زردشت و جود و ترکیب یافته بود امّا خود شت زردشت و خشور عظیم پس در همه تردید است و اختلافات آراء که بواسطه نبودن دلائل صحیحه تاریخیّه موجود است محتمل است که تقریبا سیصد سال قبل از اختلال ایران بواسطه اسکندر در غرب ایران عرف صوی تولدّ و نشو و نما یافت و در آنجا شروع به تعلیمات نمود نفوس اقبال نکردند لکن سپس در شرق ایران مقبولیّت یافت و پادشاه مهتدی شد و بسیاری ایمان آورده و اخیرا در سنّ 77 سالگی درگذشت ویا چنا نچه بعضی گفته اند در حرب با بعضی صحرانشینان وحشی که چندی بعد از آن بواسطه سیروس بزرگ « کیخسرو» منقطع شدند خود زردشت با پادشاه هر دو مقتول شدند و خلاصة القول آنکه مسلمّ است که آئین زردشت در مابین ادیان قدیم یک مقام بسیار مهمّ عالی داشت و خصوصا توضیحاتش در خصوص معرفت عوالم الهیّه بنهایت عظیم و دقیق و روشن بود و چندان موافق توضیحات معرفت الهیّه موجوده در کتب عهد عتیق و جدید است که بعضی نویسندگان مسیحی چنین نشته اند که چون دو عشیرت آل اسرائیل باسیری ماشور افتادند و بشهرهای بد مثل شدند و خروج آنان از فلسطین در 721 الی 723 قبل از مسیح وقوع یافت و تاریخ احتمالی حضرت زردشت که خود هدی بود کمی بعد از این تاریخ است و چندی بعد از آن دو عشیرت اسرائیل نیز به بابل نقل شدند و بالخره منحی آنان پادشاه ایرانی بود این مسائل گواهی میدهد که فیمابین بنی اسرائیل و بلند کنندۀ این آئین ایرانی مخالطۀ تامّه نمود و از اینرو تعجبّی نیست که تصوّر ایران قدیم در هورمزد بهمان جلالت تصوّر انبیاء بتی اسرائیل در یهود باشد و چون تفکرّ کنیم که این چهار قوم و چهار لسان و چهار دیانت آریانی از یک ریشه روئیده اند و سرزمین اصلیشان شرق ایران بود یعنی دیانت و قومیّت و سنسکریت هندو و نیز یونان و همچنین رومان و چهارم ایرانی واوستا زند ولی معذالک آنان که اوّل در تصوّر تعدّد الهه افتادند ولی زند و اوستا بتنها معتقد به یزدان دانای عظیم منزّه و مقدّس بوده و در همه اعصار تاریخش آنرا محافظت نمود تمامت این مسائل این عقیدت را بما میدهد که شاید دیانت زند اوستا در آن اعضار از دیانت آل اسرائیل متأثرّ شده و بالاخره در ایّام سلاطین ساسانیان
صفحه 1 - 2
و مفهومات خود چنان دل خوش نموده که وجود امری غیر آن و فوق آنرا در تخیّل نمیگذرانند و لذا پیرامون تفحصّ حقیقت نگشته و خویشتن را در مشقتّ کتب و تعلیم نینداخته بلکه خویش را فارغ التحصیل از مدرسه عالم خلقت انگاشته و در مقام معلمّ فرض نموده و بدیهی است که با چنین تصوّرات در شفا حضرۀ وقوف ایستاده و چون سکون مستمرّ در عین حرکت جوهری عالم آفرینش ممکن نیست ناچار بقهقری حرکت خواهند نمود و سرمایۀ خود را نیز از دست خواهند داد و همچنین هرگاه صفت دویّم یعنی قوّۀ الکتشاف را عاقد باشد ممکن است در ارض حقیقت قدم گذارده ولی دیدۀ دیدار آنرا نداشته که در هوای حقیقت زندگانی کند ولی استشمام آنرا نتواند و بزرگترین سبب و علتّ فقدان این قوّه که دست قدرت در طبیعت هر انسانی گذاشته همانکا بکار نینداختن آن و انعمار در لجج تقالید و اقتضاء عامیانه از افکار و عوائد اسلاف و محیط زندگانی است و نیز هرگاه صفت ثالثه در انسان موجود نباشد یعنی قوّه قضاوت و تمییز مابین نور و ظلمت و حقیقت و توهمّ صدق و کذب و گل و خار را نداشته باشد البّته هرگاه سالیان دراز در بیدأ طلب و تحرّی سرگشته و آواره گردد راه بمقصد نخواهد برد و اگرهم بالأخره بوصول بسرمنزل مقصود قناعت و مسرّت جوید ناچار از این است که یا به تقلید عامیانه و یا باشتباه جاهلانه سراب را آب دیده و بحجج اجاج از ماء عذب فرات دست باز کشیده باشد و بزرگترین سبب نفی این قوّۀ تمییز و قضاوت ظلمات اوهام و خرافات است که متدرّجا چنان استقرار در نفس پیدا کرده که صراج را محیل ساخته و مانند بذاق محموم شیرینی را تلخ انگارد یا شامّۀ شخص مزکوم که استشمام رائحۀ طیّبه ننماید و بالاخره هرگاه صفت رالیه مفقود باشد یعنی بنای حمایت خود را بر اساس حقیقت نگذاشته و آنرا در دقایق زندگانی کار نبندد مصداق العالم بلا عمل کشجرة بلاثمر و من کان قوله اکثر من محوفصدمه خیر من وجوده باشد فردا که پیشگاه حقیقت شود پدید شرمنده رهروی که عمل برمجاز کرد سعادتمندند آن نفوسی که در هر مرحلۀ از مراحل حیات مادیّا و و عقلیا و روحیا از مجاز گسستند و به حقیقت پیوستند و آنرا در حیات خود کار بستند مرآت قلب و فکرشان از گرد و غبار افکار و احساسات و شئون عرضیه مجازیه مطهرّ و بانوار حقیقت منوّر گردیده و لسان و قلمشان مترجم صدق و حقیقت گشته و از آنچه در محیط مجاز و کذب است احتراز جسته اند و در احوال و اعمال و اقوالشان آثار سادگی و بساطت که جلوۀ حقیقت و راستی است از هر جهت آشکار و هویداست در قرون گذشته در عین حال که نویسندگان در توصیف و تبیین اوقیانوس حقیقت دفترها نوشته و شعرا در بیان آنکه «حقیقت تاب مستوری ندارد گرش بندی ز روزن سر برآرد » داد فصاحت و بلاغت میدادند حقیقت و راستی مانند سیمرغ در قاف عالم قدرت غیبیّه و مستور بوده و بساطت و صداقت مانند چشمه حیات در ظلمات کژی و کاستی و دورنگی پنهان بنوعی که در حقیقت جز اسم و ذکری در میان نبوده تا جائی که گروهی کثیر از شخص صادق موافق در گریز و از مام صدق در اجتناب و پرهیز بودند آنکه درس دورنگی را کامل خوانده و در مدرسۀ نفاق و ناراستی
صفحه 2 - 2
فارغ التحصیل گردیده اوّلین شخص عاقل و مدبّرکامل شناخته می شد و در عالم سیاست و ادارۀ مملکت آنکه در علم راست نگوئی و سخن پیچیده بافتن ماهر تر بر همگنان مقدّم و در عالم ریاست آنکه از بساطت قول و شجاعت ادبی دورتر مقدّس نامور و متقّی دین گستر شمرده میشد و آنکه به کلمات دراز بیفروغ تصدّقت قربانت جانم فدایت در مکالمه و مکاتبه خود را یگانه دوست جان پرور معرّفی کرده ولی در مقام عمل از یک ذرّه از شءون مادّی و معنوی خود برای دیگران نمیگذشتند بلکه مصداق « مرابخیر تو امید نیست شر مرسان » بودند معذلک نفوس از وفا و قلوب مملو از صفا مشهور بودند در شرق که مشرق در شهر مپیچ و در فن او که اکذب او است و احسن او بوده و اغراقات ناروا و تملقاتـ ناسزا حالت عمومیّت داشث و فی الحقیقه کتب و حنث یمین و خلف و عد و نقض عهد و امثال ذلک از صغیر تا کبیر بدرجۀ حالت عمومیّت داشت که شاید قبح آن از میان رفته بود حال در این دور نورانی که آفتاب علم و دانش از افق رحمت الهیّه در عالم انسانی درخشیده و حقایق مستورۀ مکنونه متدرّجا قدم بعرصۀ بروز و ظهور گذاشته و میگذارند سزاوار آن است که به تمام و کمال و در حقیقت باشد و انوار تابناک آن در هیکل انسانی از عالم قلب تا مرتبه لسان و بیان و بنان را منوّر و روشن دارد و اطفال این عهد در دبستان تربیت معنویّه چنان براستی و درستی تربیت یابند که تصوّر کژی و کاستی و ناراستی در خیالشان خطور ننماید تا چه رسد که بزبان آید لسان صادق بسیط با جرأت کلید ملکوت و حقایق الهیّه است و قلم شجاع صداقت پرور سرچشمه سعادت و ترقیّات معنویّه میباشد لسان و قلم و قلب صادق در ید قدرت غیبیّه الهیّه است و بالعکس لسان و جان و بنان دور از حقیقت در ید تسویلات و هواجس نفس امّاره شیطانیّه نجات واقعی در صدق و حقیقت است و هلاک واقعی در کذب و نفاق و قول کذب .
مناظره دینیّه بقیّه از شماره قبل
مسیحی خطاب به شخص زردشتی آنچه در تألیف مؤلفین مشرق از قبیل زردشت نامه و شاهنامه و غیره در شرح حیات شت زردشت بیان شده اینست که آنحضرت در آخر سی سالگی شروع به تعلیمات خود نموده و قبل از آن یعنی در عنفوان جوانی بیشتر اوقات در تذکرّ و تفکرّ طولانی صرف میکرد و این هنگام احراب عالم پنهان بر وجهش مفتوح و بمعراج حضور حضرت یزدان و لقاء ملائکه مقرّبین سرافراز گردید و اسرار عجیبه مشاهده کرد و چندین مکاشفات و مشاهدات عظیمه برایش دست داد و از اینرو حائز اعلی مقام معرفت الهیّه گردید و وجودش مملوّ از قدرت و سلطۀ خیریّه نورانیّه و مقدّس و منزّه از هواجس شریر نفسانیّه شیطانیّه شد و در راحت از معراج عالم اعلی بعالم ادنی بناء مواعظ و تعالیم خود را گذاشت و در ده سال اوّل ابلاغات و مواعظ او احدی اقبال نکرد و پس از آن اوّل کسی که باو گروید یکی از بستگان نزدیک او بود و از آن پس بدرگاه شاه گشتاسب به بلخ شتافت و پیغام خویش را ابلاغ نمود ولی سودی نبخشید و دچار مجادلات جمع گردید که تقریبا دو سال بطول انجامید و بالاخره وی را نسبت بسخره و اضلال داد و از او شکایت کردند و این سبب شد که در سجن و زندان دولت افتاد در آن ایّام سجن حوارق عاداتی از او بروز و ظهور نمود که پادشاه گشتاسب باو گروید و او در این هنگام چهل و دو سال داشت و پسر گشتاسب و ملکه نیز بوی ایمان آوردند و دشمنان آن حضرت بمجازات
نجم باختر . دسمبر 1924 . صفحه 1 - 1
جلد 15 شماره 9
از بیانات شفاهی حضرت عبدالبهاء
اینک این روزنامه از جهت جامعه بحث میکرد امّا نمیتوانست خوب تعبیر نماید مقصد این بود که در میان بشر چند جامعه هست یکی جامعه وظیفه است الجامعة الوظیفة یکی هم جامعه جنسیّه است مثل جنس ترک و عرب و انگلیز و آلمان یکی هم الجامعة الدینیّه است نوشته است که در اروپا جامعیّت وطنیّه و جامعیّت جنسیّه حکمران است جامعیّت دینیّه چندان حکمی ندارد لکن در شرق جامعیّت دینیّه است لهذا اهل شرق در هر دینی که باشند باید جامعه و بنیه خودشان را حفظ کنند مثلا دین بودای جامعۀ دینیّه خودش را محافظه کند دین اسلام جامعه و بنیه خود را حفظ کند و کذالک دین نصاری و اگر این نکنند سبب نکبت ابدی است دین را مثل مسئل وطنیّه و خصیّه میشمرند اصلا بیان حقیقت نیست در میان جامعیّت جامعیّت دینیّه سبب علویتّ است امّا اگر دین حقّ باشد مثلا الآن دین را همه سبب تدنیّ است سبب اضمحلال است قواعد و عوائدی است دین موسوی عبارت از قواعد و عوائدی است دین دین الهی است دین حقّ است که ثابت و راسخ است آن سبب علویّت میشود آن سبب ترقیّ میشود مثلا دین موسوی در دور موسوی سبب علویّت بود لکن بعد از ظهور مسیح دین عیسوی سبب علویّت بود بع از ظهور محمّدی دین محمّدی سبب علویّت بود حالا عوائد و قواعد تقلیدیّه مانده آنچه اساس ادیان الهی است از میان رفته و باقی مانده یک تقالیدی و آن تقالید سبب تدنیّ نفوس است دین عبارات از کمالات عالم انسانی است ترویج کمالات عالم انسانی است و این تعالیم الهی حاصل میشود مظاهر مقدّسۀ الهیّه بجهت دین ظاهر میشوند تا تعلیم کمالات انسانی نمایند و ترویج کمالات عالم انسانی نمایند تعالیم حقیقی آنها فی الحقیقه مجری است سبب علویّت عالم انسانی است امّا بعد از اینکه آن تعالیم الهی که تعلقّ بعالم اخلاق دارد فراموش شود یک قواعد و عوائدی بمیان می آید که منبعث از عالم نفس است آنوقت آن دین سبب تدنیّ است حالا اساس الهی باقی نمانده این سراج انوارش غروب کرده فتیله و شمعدان باقی مانده از آن نور حاصل نمیشود نفوس باید که مومن و موقن باشند تا قیام بآن تعالیم کنند تا نفوس مومن و موقن نباشند قیام بآن تعالیم نمیکنند اوّل ایمان لازم است تا ایمان حاصل نشود متابعت امر حاصل نشود این معلوم است که تعالیم الهی مخالف نفس و هوی است چطور میشود که نفس این را مجری دارد و اگر ایمان نداشته باشد قوّۀ ایمان قوّۀ تنفیذیّه است تعالیم قوّۀ تشریعیّه هر قوّۀ تشریعیّه محتاج بیک قوّۀ تنفیذیّه ایست وصایای الهی قوّۀ تشریعیّه است امّا یک قوّۀ تنفیذیّه میخواهد و قوّۀ تنفیذیّه حاصل نمیشود مگر بایمان و تحقیق با وجود
صفحه 2 - 1
تعالیم الهی در هر دورو کوری علی الخصوص در این دور اعظم نفوسی که ایمان دارند نفس و هوی نمیگذارد بموجب آن تعالیم کنند بلکه بکلیّ بر ضدّ او قیام میکند دیگر چگونه ممکن است اگر نباشد حالا با وجود ایمان نفس غلبه میکند فکبت اگر بایمان نباشد چگونه تعالیم الهی را مجری میدارد .
حقیقت
صرف نظر از حرفها و افکاری که در بیان حقیقت گفته و نوشته شده حقیقت هر چیزی هویّت و واقعیّت آن است و در مقابل آن مندرجات حیاتیّه انسانی و مقالات عاری از صوابی است که در درجات و مراتب متفاوته و گاهی عمدا یا بلا عمد چنان ترتیب و تهیّه شده که امتیاز و دریافت شعاع حقیقت از خلف آن همه سسحب مطمعه محاورات و در نهایت صعوبت میباشد شکیّ در این نیست که انسان عموما و طبعا جویای حقیقت است یعنی اعمّ از اینکه آن حقیقت را مانع حیات خود فهمیده و عازم بعمل آن باشد یا نه طالب شناختن آن هست ولی این در صورتی است که در آن امر معتقد بوجود حقیقت بوده و یا اقلا احتمال اعتلائی بوجود حقیقت در آن بدهد تا آنکه طبیعتش وی را مجبور به تحرّی از آن نماید لکن متأسفانه بسا هست که بدبختی روح رویّه که قطع جاهلانه بر عدم وجود حقیقت نموده لذا در طبیعتش اقبالی برای بختش نیست و این طبیعت مکنونه در انسان یعنی جویای حقیقت بودن است و بس که سبب پیدایش این همه ترقیّات و کمالات عالم انسانی در بدایع و صنایع و اکتشافات عقلیّه و روحیّ گردید و در این مقام وجود چهار صفت و خصلت در انسان ضروری است تا نتیجه کامله واصل گردد و اوّل تحرّی حقیقت و مقصود این است که این حبّ کشف طبیعت چنان قدرتی داشته که وی را به تجسّس و تفحصّ قیام دهد دوم قوّه اکتشاف یعنی مقرّند آن جوهر مستورۀ در تحت ماوراء را درآورده و کشف نماید سیّم قضاوت و تمییز که حقیقت را از دون آن شناخته و تمیز دهد چهارم آنرا در حیات خود اتخاذ نموده و خویشتن را بآن مطرّز و مزیّن سازد و هرگاه یکی از این صفات اربعه در انسان مفقود وصولش به نتیجه و کمالیّت میسرّ و مقدور نیست چنانچه وجود متحرّی و متفحصّ از حقیقت میباشد و حرارت طلب برودت تن آسائی مخمود گردد امید ترقیّات عقلیّه و معنویّه و مادیّه نتوان داشت و فصیحترین مبیّن و شارع این صفت و خصلت این بیت است « ندانی که من چون رسیدم بدوست . که هرکس که پیش آمدم گفتم اواست » و بزرگترین مانع و رادع این صفت طبیعت از خود راضی بودن است که انسان را ساکن و واقف و از حرکت و ترقیّ باز میدارد هر شخص به انسان بودن و ترتیبی که بمعلومات
