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THROUGH the bounty and favor of God think nothing difficult or impossible. God is so bountiful that He brings fire out from the stone; inflammable matter jets out from the interior of the earth; out of the black dust of the soil He produces beautiful flowers; from the bottom of the ocean He brings pearls and corals. When the Light of His favor is shed upon us the darkness is fled.
--PHOTO--
Group of Australian Friends with Friends at Haifa
| VOL. 16 | July, 1925 | NO. 4 |
IN THIS AGE of vast scientific progress it is folly for men of religion to contradict the truths of science. The Bahá’í Movement stands definitely for the unity of science and religion. ’Abdu’l-Bahá has said: “If religion denies the truths of science, then it is no religion.” For there can be only one truth about the universe.
On the other hand, it must not be taken that science is infallible. The lay mind has been so dazzled with the discoveries of science during the last century, and their practical application to daily life, as to give to the scientist a faith as naive and unquestioning as that of others for religion.
The fact that science can perform apparent miracles in practice is no proof of its theoretical authenticity. The ancients down to the Middle Ages measured perfectly the, movements of the planets by a practice which was correct, but by a theory which was, as we now see, absolutely and absurdedly wrong.
So it may appear, in future years, that much of the theory of science today is wrong, based on a false foundation. The belief in the independence of matter and the denial of the spirit as a force in the individual or of the Great Spirit which we name God as a force in the cosmos, is the great error which invalidates much of the present day scientists’ findings. This materialistic trend of science, though yielding in certain directions, is still far too prevalent to allow science to agree with the authentic and universal truths of religion.
HENCE WE SEE going on in one of the states of our union, a trial that would be ludicrous were it not so deeply expressive of the divided soul of man, that seeks in all earnestness to render true allegiance, on the one hand to truth as the scientific mind sees it, on the other hand to truth as the man of religion sees it.
For there is an apprehension that science is sweeping away the foundations of religion. It is not merely this or that theory of science which certain powerful denominations of Christianity are combating, but the whole dangerous tendency of science to, in the words of a great scientist and positivist of the last century “usher God across the boundaries of the universe” and set up a world of thought in which matter and its hidden potencies reigns supreme.
Here lies the inner force of the religious rancor toward the theory of evolution. To the naïve religious faith it seems a sacrilege to ascribe the perfection of organic matter, including the animal and human world, to material forces and causes, rather than to the creative power of God. Biologists tell us that men have been as monkeys. Also we are told that at one time the cuttle-fish was such a predominant and gifted type upon this planet that, but for some changing cause we know not of, it might today hold the ruling place. That evolution might have produced upon this planet as its final form a cuttle-fish, rather than the thinking biped called man, is a thought that may well appear blasphemous to the man of religion whose Bible tells him that man was made in God’s image. This is why such men combat with all their force the idea that man is only an evolved monkey.
In this combat of science and religion the religious sectarian is wrong, first in taking too literally his spiritual teaching, and secondly, in assuming that any power or glory is taken from God in seeing His creation as evolving rather than appearing by fiat. On the other hand, scientists err greatly, in their present materialistic trend, first in assuming that matter has within itself the power to evolve unaided by the Spirit, and secondly, in assuming that such evolution is accidental as regards its goals.
Certain factors in the process of evolution, which were too uncritically accepted by the first proponents of this new theory of matter, are now giving great bewilderment to scientists. Perhaps it is in explanation of these mysteries that the idea of an in-forming Spirit is needed, and the God whom Compte thought he had ushered across the boundaries of the universe has remained in said universe all the time, in spite of the theorizing of positivists. Here are the two mysteries before which must halt the really thinking biologist of today: First, what causes those extreme variations from the type, leading apparently to a new variety or species, to which DeVries gave the name “saltation”—which means “a jump?” Burbank, the plant wizard, who has studied plant life in this direction perhaps more deeply than any other living man, certainly with greater success in creating or helping to create new forms, has said that it seems to him as if a new variety of plant came into existence because it wanted to; that there seemed to him to be some inner urge toward progress in a new direction. That is how he would account, say, for the apparent miracle of the red tulip yielding a seed that would produce a bluish flower—one of the striking examples of saltation.
The second mystery is the inexplicable fact that this new and striking variation called saltation, perpetuates itself instead of reverting in time to the stock type. These two things the modern biologist is unable to explain, and he does not hesitate to state so.
Is it not just at these two points, so important in the theory of evolution, that God appears as the Hidden Cause? Certainly some subtle force is propelling life forms toward a greater perfection. If we admit this force to be the in-forming power of the Spirit, and if we admit that this Creative Spirit has definite goals toward which it has through eons past been propelling the evolution of living forms—then we arrive at a very definite reconciliation between science and religion. The indignity of monkeys being crowned as men disappears. God is seen as the Creator, and evolution as His tool.
There is a third point in which the current evolutionary theory is in error, and that is, in assuming that the present species of animals, including man, have evolved from other species. Because man has, so far as we can tell from the evidence of science, evolved from lower forms, it does not follow that monkeys have become men. Apparently man has gone through even a jelly-fish stage, but it does not follow therefrom that jellyfish have become men. The truth as given in the Bahá’í teaching is that each living species has been developed within the limits of its own form and toward its own definite goal according to the plan of God throughout the ages. Man has never been a monkey. He has never been a jelly-fish. Man has always been man, created spiritually in the image of God, and destined to evolve a form which should be worthy of expressing this image. It does not appear, as one walks the streets and views the average human form and physiognomy, that man has yet reached the ultimate goal of his even physical evolution. But the truth which religion reveals, and which some biologists are themselves coming to acknowledge, is that man, far from descending or ascending from monkeys, has been advancing always to higher perfection within the lines of his own predestined species.
When in a class of young children the geological evidence was presented that the horse was in ancient times no larger than the present pig, and had three toes instead of a solid hoof, a girl of devout religious training earnestly inquired—“But how can that be, when the Bible says that God made every animal perfect?” “Is the evidence of geology then to be disbelieved?” she was asked. She, together with every other member of the class, felt that the findings of geology could not thus be denied. The girl thought deeply for a moment and then gave this enlightened answer to her own question, “Perhaps,” she said, “God had the perfect idea of the horse, and it has been evolving toward that idea.” This answer indeed reconciles the truths of biology with spiritual truth. And this approximately is the Bahá’í teaching concerning evolution ’Abdu’l-Bahá says in regard to the evolution of man:
“. . . As man in the womb of the mother passes from form to form, upon shape to shape, changes and develops, and is still the human species from the beginning of the embryonic period—in the same way man, from the beginning of his existence in the matris of the world, is also a distinct species; that is, man, and has gradually evolved from one form to another. Therefore this change of appearance, this evolution of members, this development and growth, even though we admit the reality of growth and progress, does not prevent the species from being original. Man from the beginning was in this perfect form and composition, and possessed capacity and aptitude for acquiring material and spiritual perfections, and was the manifestation of these words, ‘He will make man in Our image and likeness.’”
Does not the fact that religion today is able sincerely to oppose the discoveries of science indicate the need of a religious teaching which shall unite in perfect harmony scientific and spiritual truth by giving to the scientist a more spiritual interpretation of the universe, and to the man of religion more adequate appreciation of the value and meaning of science as one of the two wings by which humanity flies. As ’Abdu’l-Bahá said: “It cannot fly with one wing alone. If it tries to fly with the wing of religion alone it will land in the slough of superstition, and if it tries to fly with the wing of science alone it will end in the dreary bog of materialism.”
After all, the most important aspect of evolution is not its revelation regarding the past history of mankind, but its promise for the future. We stand today but at the dawn of man’s real evolution. “I have seized the lives of all the creatures and have started a new creation.” Thus Bahá’u’lláh reveals God’s intention for man. Spiritual man is yet to be evolved. A new race, spiritualized in all its aspects, is to appear ultimately upon this planet, as different from present-day man, doubtless, as man is now different from the monkey. This is the glorious thing about evolution. It is here that the man of religion can take up the evolutionary theory and fit it to the prophecies of Isaiah, the teachings of Christ and the utterances of all those who are working for the coming of the Kingdom of God on earth. For the Kingdom will come only through the evolving of a different type of man. And the evolution of man toward this spiritual goal will not be accidental, nor mere self-unfoldment. It can come about only through God’s aid and through the earnest effort of man himself, in all faith and aspiration, to progress morally and spiritually.
WE MUST use the faculties with which God has endowed us and search after truth fearlessly and with unbiased minds. We must not accept traditional dogmas that are contrary to reason, nor pretend to believe doctrines which we cannot understand. To do so is superstition and not true religion. Bahá’u’lláh enjoins justice on all his followers and defines it as “the freedom of man from superstition and blind imitation, so that he may discern the manifestations of God with the eye of oneness and consider all things with keen sight.” (Words of Wisdom.) ’Abdu’l-Bahá compares faith and reason to the two wings of the bird of humanity: “It cannot fly with one wing alone. If it tries to fly with the wing of religion alone it will land in the slough of superstition, and if it tries to fly with the wing of science alone it will end in the dreary hog of materialism.”
IN RELIGION, as in science, truth reveals her mysteries only to the humble and reverent seeker, who is ready to lay aside every prejudice and superstition—to sell all that he has, in order that he may buy the “one pearl of great price.” To understand the Bahá’í Movement in its full significance, we must undertake its study in the spirit of sincere and selfless devotion to truth, persevering in the path of search and relying on divine guidance. In the writings of its Founders we shall find the master-key to the mysteries of this great spiritual awakening, and the ultimate criterion of its value.
AMONG the schools of philosophy, some of them very ancient,—it is not necessary to define or separate them by name,—we find fully recognized, certain of the principles taught by Bahá’u’lláh. This recognition, however, in almost every case, is mainly an intellectual or rational one. It is similar to the action of the sun’s light upon the vegetable world, without the life-giving elements of the heat of that orb. Assuming such a condition i. e., the vegetable world illumined by sunlight but with the atmosphere at mere average temperatures, lacking the enkindlement of that radiant warmth witnessed in the spring and summer seasons, the plant life will, as we know, proceed but sparsely, and in most instances, the fruit of the plant never appears, or, if at all, then in a stunted and distorted form. We are speaking here of the life of the temperate zone, which in its aspects most closely resembles the spiritual balance in the world of revelation and unfoldment.
These philosophies are, in the main, rational systems and analyses of human problems, the relation of man to man and to the universe. The most highly advanced of these affirm the doctrine of human brotherhood, the unity of creation, the call to selflessness and detachment, and the moral and ethical requirements. It is exceedingly difficult, however, if not quite impossible, to find in the pages of history any unmistakable instances of pure sacrifice, any outstanding renunciations clearly traceable to a belief in the teachings of a particular philosopher or arising from a sacrificial devotion to him. The pages of religious history, however, record such instances in sufficient numbers reasonably to prove, beyond mere coincidence, the existence in revealed religion of a vital element lacking in the purely rational and ethical systems.
Is this mysterious element which flows through and is inseparable from the revealed Word of the Divine Manifestations of God an essential from the point of view of human progress and happiness? In other words, can the human race work out its divine destiny through the inspiration of the philosophical and ethical systems only, or is something else necessary? The Bahá’í position is that this mysterious element, innate and dynamically active within the Word of God, that which transforms and changes, is the magical potency in the life of man that enables him to produce his real fruit. The purpose of human creation is lost unless the fruit of the human tree reveals itself in the social order in all its beauty, coloring and exquisite delicacy. This wonderful elixir profoundly affects the progress of civilization. It is the Love of God.
In the physical example first given, the plant is seen as dwarfed and sterile. Is there anyone today so bold, and so unmindful of the universal moving-picture of human life now being unfolded in current events, as to refuse to admit that humanity as a whole, North, South, East and West symbolizes the stunted, barren state attributed to the plant which grows deprived of that intense degree of solar heat necessary for its mature development and fruitage?
The voice of agreement with this question—would, if capable of being propounded in a world-wide sense, be so deafening as to obliterate quite the few who might conceivably answer “No.” The Ayes have it overwhelmingly.
If, then, the analogy is true,—and we of course accept in the light both of spiritual law and also of modern scientific proofs, that there is an unerring correspondence between all the planes of existence, including, therefore, the vegetable
and the human kingdoms;—it should be a matter of supreme interest to all men to know, and what is more, to firmly grasp, that missing element, so potent, so necessary to true happiness, so divinely and humanly precious.
Food scientists have traced this vitaIizing principle into the food we eat (which, by the way, is mainly vegetable in its origin), and insist that without the vitamines being present in our daily nutrition, we become increasingly susceptible to serious disease. It will certainly be ultimately found that these very vitamines, so mysterious and really possessing the power of life and death by their presence or absence, have their origin in the solar rays penetrating in perfect balance into the heart and life of edible plants.
It is said in one of the Sacred Books of the East—“All things we have assembled and distributed in a predetermined measure.” This is the balance, the equilibrium both in the natural and spiritual worlds, which potentially contains that happiness for the existent life foreordained for it by the Merciful One.
To the vegetable life this balance, as we have seen, is the perfect distribution of the admixture of solar heat and light. We are more concerned, however, with humanity, which holds in its grasp the keys to heaven and hell. The picture of dwarfed, impotent humanity is not an inspiring one—and if we, as members of the race, and co-sharers in its miseries and exaltations are aware of this, how much more keenly felt is our state in the consciousness of God!
It is His Love that we lack. It is His Love which pours into the lowly plant through the sun’s intermediation in the form of heat and makes the wheat grasses and the corn ear store up their wealth of nutrition for man. The difference lies in this, that the tender plant welcomes and eagerly absorbs its full quota of solar bounty—while we have for ages rejected the full glory and perfect expression of that Love. This is only another way of saying that the divine love, which is intended to glorify and redeem man, has never ceased to reach out to the human heart, only to find the door closed, the curtains drawn, and the veils of superstition like a dusty screen, like a shroud of death hung over the only gate through which that tide of Love may flow.
The plant life is instinctive. It is under the authoritative sway of natural law. It must obey, and through this submission it develops so ideally that His Holiness Christ said of one of its most beautiful flowers: “Solomon in all his glory was not arrayed like one of these.”
While the lily responds to the life giving bestowals of the sun; while the lark “pours forth his full strains of unpremeditated art” as he circles in the highest air levels; humanity with the power of rational analysis, the full right of choice, including that of slavish and superstitious adherence to ancestral beliefs and to blind leadership, remains unaware of the Divine Love and presents but a dim, hazy reflection of man's true station, as seen with divine eyes. He has fed too long upon the rank grasses of a purely material intellectualism. He has rejected the spiritual vitamines essential to his health and well-being.
How can this be? Does a sane man cast aside, obvious benefits, and the means of true happiness? The vivid word picture of the spiritual philosopher, Plato, gives a searching answer when he likens humanity to persons confined within a dark cave, into which only the reflections of the real, outer life, beyond the cave’s mouth, penetrate. These shadows, distorted, unreal,—the only visual evidences of life these prisoners can see, come to mean to them the reality of existence. Although but a sorry counterfeit of the bright world without, these captives know nothing more real. Men, beasts, flowers, passing by outside or reflected upon the wall of the cave, appear in fantastic shapes and images.
The prisoners are gazing upon an imitation, a counterfeit, ardently believing it to be genuine. So, we conceive, the attitude
of humanity, as a whole, to be today.
But should this article end here, it might well be said—“assuming all this to be true, whence comes the divine elixir to man, where is the touchstone by which he can distinguish unerringly the true from the counterfeit, and how can he receive the Love of God that transforms, conferring upon him the spiritual life he so sorely needs?”
It is clear that man must look to a source different in degree and in station than that which animates and stimulates the life of the vegetable world. The sun, great orb of mystery, and the fountain of life to the tree and plant, is, nevertheless, itself held unyieldingly within the grasp of natural law. Humanity, alone endowed with capacity to know the Creator of suns, stars and universes, must through its very freedom reach out to an unlimited, untrammelled power, intelligent, near, and divinely loving. It is certain that the Ancient of Days has provided such a means and opened the channels of such a bounty. That spirit “whose goings forth have been from of old, from everlasting,” (Micah 5:2), even the Divine Messenger, the Manifestation of God, the Word of God, has never failed to appear in the time of humanity’s direst need. Such a time is the present.
Our major premise, therefore, is—that in the appearance of the great founders of religion, the authentic Prophets of God, establishers of the Abrahamic cycle, the Mosaic era, the cycle of His Holiness Christ, the appearance of Muhammad, of Buddha, of Zoroaster and other divine Messengers, whose lives and teachings have inspired man to the noblest degree of sacrifice, brotherly love and purity of life, there has been witnessed the dawning of that Spiritual Sun, of which the phenomenal sun is but a corresponding physical symbol—upon the unseeing eyes of men—possessed of the infinite wealth of that Divine Love which heals and fructifies the hearts. Through these focal centers of Oneness flows the healing of the Nations, the potentiality of converting humanity into its true image and likeness, of demonstrating the falsity of the counterfeit, banishing superstitions and instilling into human nature that mysterious elixir of divinity that transforms imagination into knowledge. Through this power of the Holy Spirit, which is pure bounty, the true growth of civilization is fostered. The evidences of religious history are inescapable.
As we (humanity) drink this cup of life, the atrophied, diseased tissues (of the spiritual man) revive, stir, and reach out to the eternal world. The starved processes of malnutrition, engendered through ages of hatred and discord, (dis- ease), racial and religious prejudice, ignorance and superstitions and idolatries, throw off these death dealing germs, and, as by magic, the whole organism takes on a new life, the fruits of the divine love and knowledge appear, and the realm of earth is seen to be the Kingdom itself.
Bahá’u’lláh, in the “Book of Assurance,” unfolds this mystery with that peerless clarity and unexampled eloquence which distinguishes His utterances. (See P. 28 Bahá’í Scripture) He says:
“In whatever age and cycle the Suns of Truth and Mirrors of Oneness appear to the visible world from divine tents of the invisible, they manifest themselves with mighty power and triumphant dominion for the development of the contingent beings and for the outpouring of bounty upon existent things. For these preserved jewels and hidden and unseen Treasuries are the sources for the appearance of—‘God doeth whatever He willeth and God ordereth whatever He desireth.’
“It is evident to the possessors of knowledge and illumined minds that the unseen Divinity and Essence of Oneness hath been holy beyond emanation and appearance, ascent and descent, ingress and egress; is exalted above the praise of every praiser and the comprehension of every comprehender. He hath been and is everlastingly hidden in His own essence and will be eternally concealed from eyes and sights in His own identity. ‘The
sight comprehendeth Him not, but He comprehendeth the sight; He is the gracious, the wise.’” (Koran, Sura 6.)
“No relation, connection, separation, union, nearness, remoteness, position, or reference is possible between Him and the contingent things, inasmuch as all in the heavens and earth have become existent by the word of His command and have stepped forth from utter and absolute non-existence and nothingness into the court of the existent and visible, through His desire which is the Will itself.”
“ . . . Therefore, all the Prophets, successors, divines, sages and wise men confess their lack of attainment to the knowledge of that Essence of Essences and admit their inability to know and reach that Truth of Truths.”
Here is, superficially speaking, a safe haven for every agnostic, who says to himself—"God is, then, unknowable; I do not know anything concerning His relaionship to me or to anything.’’, But what will such a one say to that which follows?
For Bahá’u’lláh, then, says—"As the doors of knowing the Essence of Eternity were closed before the face of all the contingent things, therefore He causes brilliant Essences of Sanctity to appear from the, holy worlds of the Spirit,—in mighty human temples, among the creatures, in accordance with the abundant mercy of—'His mercy hath encompassed all things,’—and—‘My mercy hath extended to all things’—;—in order that they may express that Eternal Essence and pre-existent Entity.”
"These Mirrors of Sanctity and Dawning-places of Divinity fully express that Sun of Existence and Essence of Desire. For instance, their knowledge expresses His knowledge, their power His power, their dominion His dominion, their beauty His beauty, and their Manifestation His Manifestation. They are the treasuries of supreme knowledge, stores of eternal wisdom, revealers of infinite bounty, dawning-places of that Sun of Eternity.”
In the above quoted words of Bahá’u’lláh speaks a universal voice, delivering to humanity a pregnant truth, a key which unlocks the chamber of wisdom and dissipates, like the sun, the mists of speculation and theory which have intervened like thick veils before the spiritual eye of man. If the station thus universally ascribed to all the Prophets, by Bahá’u’lláh, had been mentioned by Him only with reference to a particular religion, all the followers of that religion would at once cry out—“It is true.” But no exceptions can be made. The divine enlightenment has not been restricted to a portion of humanity only. And herein is food for thought. The counterfeit, or imitation of this divine truth consists in the insistence by the adherents of a particular religion to a traditional belief in the falsity of every other religion. This is the source of religious prejudices, and the awful barrier that stands lowering at the threshold of universal peace and world-wide human happiness. This black barrier is swept aside only by a recognition of the oneness of all the Manifestations of God, and the oneness of humanity. Human brotherhood knows nothing of racial and religious barriers. The witnesses of the past, the historical evidences of the unfoldment of religious cycles, the testimony of the Prophets themselves cry out against this counterfeit illusion—which has deprived humankind so long of its brithright.
The Divine Love cannot enter a human consciousness tainted with this limitation and with sectarian prejudice.
This is an age when the truth of the matter is disclosed. An examination of the sacred Books of the world, a study of the rapidly changing consciousness of mankind toward the problem of interdependence, and analysis of the principles and teachings of Bahá’u’lláh, prove that the sway of superstition is tottering. The realization of this truth is not reached, in this illumined time by force, fear or self-interest. The method is simplicity itself. An open mind, a setting aside of tradition and ancient formulas, even temporarily,—long
enough to observe with a clear eye and an untrammelled mind and heart the reality of the matter. In this state of freedom, there is revealed the reality of that great utterance “All are from God and to Him they return.”
For once we accept the truth that the Prophets are one in source and in purpose, the solidarity of humanity is proved and the Holy Books are seen to be but one message, suited in each age to the capacity of the people of that day.
“Religions are many, but Religion is one.” The lesser must yield to the greater. Reality cannot be divided into many parts, each warring with the other. When we find war and discord in and among religions, we may know that the counterfeit has ousted the shining Reality. By this test, measure the religions of the world today and choose that which upholds this eternal principle, and at the same time preserves the foundation and integrity of every great religion.
May we conclude, then, by saying that through this recognition, applying this touchstone of Reality and Oneness, as against Plurality and Division, the great bestowals of Divine Love are permitted to reach the human heart. For the life-giving solvent of that Love emanates from and is focalized in the Manifestation of God in His age. Such an age is now dawning. Mankind will shake off the inertia of the ages; the garden of (human) life will no longer appear as stunted and distorted but the destined fruits of reality are about to appear upon the maturing human tree. As it is said that in that Day the “earth shall be filled with the Knowledge of God, as the waters cover the sea,” it is seen that these fruits are the divine deeds that are inseparable from that Knowledge and that Love.
Can any one doubt that a clearer understanding of these fundamental concepts by humanity as a whole, will contribute a large increase in human happiness? The Bahá’í movement appealing as it does to the noblest, as well as the soundest elements in human nature, affords an absorbing study to all who are universally minded. It affirms and ratifies the ancient foundation of revealed religion, but, in doing this, holds steadfastly to the true balance between religion and science as the two indispensable wings of truth. It speaks in terms of the present time, with its hand on the pulse of the race, man, prescribing those remedies adapted to the diseases that afflict the whole organism, and not any limited part thereof. All the children of men are the objects of its solicitude. Its face is set against those ancient enemies of human happiness, prejudice and superstition. It demonstrates the continuity, and sequence of divine revelation in human history, and is fortified by the original foundation of every great Divine Messenger.
This Movement, whose heart is Divine Love and human uplift, makes its appeal to the awakened ear and heart of all peoples.
“TRUTH IS THE oneness of the kingdom of humanity. Truth is love among the children of men. Truth is the proclamation of Justice. Truth is Divine guidance. Truth is the illumination of the realm of man. All the Prophets of God have been Heralds of Truth. All have been united and agreed on this principle. Every Prophet predicted the coming of a successor and every successor acknowledged the Truth of the predecessor. Moses prophesied the coming of Christ. Christ acknowledged Moses. His Highness, Christ, foretold the appearance of Muhammad and Muhammad accepted the Christ and Moses. When all these Divine Prophets were united with each other why should we disagree? We are the followers of those holy souls. In the same manner that the Prophets loved each other, we should follow their example, for we are all the servants of God and the bounties of the Almighty are encircling every one.”
IF A MAN would succeed in his search after Truth, he must, in the first place, shut his eyes to all traditional superstitions of the past. . . .We must abandon the prejudices of tradition, if we would succeed in finding the Truth at the core of all religions.
It is therefore clear that in order to make any progress in the search after Truth, we must relinquish superstition. If all seekers would follow this principle they would obtain a clear vision of the Truth.
If five people meet together to seek for Truth they must begin by cutting themselves free from all their own special conditions, and renouncing all preconceived ideas. In order to find Truth we must give up our prejudices, our own small trivial notions; an open, receptive mind is essential. If our chalice is full of self, there is no room in it for the Water of Life. The fact that we imagine ourselves to be right, and everybody else wrong, is the greatest of all obstacles in the path towards unity, and unity is necessary if we would reach Truth, for Truth is One. Therefore it is imperative that we should renounce our own particular prejudices and superstitions if we earnestly desire to seek the Truth. Unless we make a distinction in our minds between dogma, superstition and prejudice on the one hand, and Truth on the other, we cannot succeed. When we are in earnest in our search for anything, we look for it everywhere. This principle we must carry out in our search for Truth.—(Paris Talks, 134, 135.)
TRUTH may be likened to the sun. The sun is the luminous body that disperses all shadows; in the same way does Truth scatter the shadows of our imagination. As the sun gives life to the body of humanity, so does Truth give life to their souls. Truth is a sun that rises from different points on the horizon. . . .
Man must cut himself free from all prejudice, and from the result of his own imagination, so that he may be able to search for Truth unhindered. Truth is one in all religions, and by means of it the unity of the world can be realized.
All the peoples have a fundamental belief in common. Being one, Truth cannot be divided, and the differences that appear to exist among the nations only result from their attachment to prejudice. If only men would search out Truth, they would find themselves united.
We may think of science as one wing and religion as the other; a bird needs two wings for flight, one alone would be useless. Any religion that contradicts science, or that is opposed to it, is only ignorance—for ignorance is the opposite of knowledge. Religion which consists only of rites and ceremonies of prejudice is not the Truth.—(Paris Talks, 125, 129.)
A MAN may have attained to a high degree of material progress, but without the Light of Truth, his soul is stunted and starved. Another man may have no material gifts, may be at the bottom of the social ladder, but having received the warmth of the Sun of Truth, his soul is great, and his spiritual understanding is enlightened.—(Paris, Talks, p. 19.)
REALITY OR TRUTH is one, yet there are many religious beliefs, denominations, creeds and differing opinions in the world today. Why should these differences exist? Because they do not investigate and examine the fundamental
unity which is one and unchangeable. If they seek the reality itself they will agree and be united; for reality is indivisible and not multiple. It is evident therefore that there is nothing of greater importance to mankind than the investigation of truth. . . .
Every religion which is not in accordance with established science is superstition. Religion must be reasonable. If it does not square with reason, it is superstition and without foundation. It is like a mirage which deceives man by leading him to think it is a body of water. God has endowed man with reason that he may perceive what is true.—(Pro. of U. P., p. 59, 60.)
IT IS incumbent upon all mankind to investigate Truth. If such investigation be made, all should agree and be united, for Truth or reality is not multiple; it is not divisible. The different religions have one Truth underlying them; therefore their reality is one.
Each of the divine religions embodies two kinds of ordinances. The first are those which concern spiritual susceptibilities, the development of moral principles and the quickening of the conscience of man. These are essential or fundamental, one and the same in all religions, changeless and eternal, reality not subject to transformation. His Holiness Abraham heralded this reality, His Holiness Moses promulgated it and His Holiness Jesus Christ established it in the world of mankind. All the divine prophets and messengers were the instruments and channels of this same eternal, essential truth.
The second kind of ordinances in the divine religions are those which relate to the material affairs of humankind. These are the material or accidental laws which are subject to change in each day of manifestation, according to exigencies of the time, conditions and differing capacities of humanity. For instance, in the day of Moses ten commandments in regard to murder were revealed by him. These commandments were in accordance with the requirements of that day and time. Other laws embodying drastic punishments were enacted by Moses; an eye for an eye, a tooth for a tooth. The penalty for theft was amputation of the hand. These laws and penalties were applicable to the degree of the Israelitish people of that period who dwelt in the wilderness and desert under conditions where severity was necessary and justifiable. But in the time of Jesus Christ this kind of law was not expedient, therefore His Holiness abrogated and superseded the commands of Moses.
In brief; every one of the divine religions contains essential ordinances which are not subject to change, and material ordinances which are abrogated according to the exigencies of time. But the people of the world have forsaken the divine teachings and followed forms and imitations of the Truth. Inasmuch as these human interpretations and superstitions differ, dissensions and bigotry have arisen and strife and warfare have prevailed. By investigating the truth or foundation of reality underlying their own and other beliefs, all would be united and agreed, for this reality is one; it is not multiple and not divisible.—(Pro. of U. P., p. 101.)
MAN MUST be a lover of the light no matter from what day-spring it may appear. He must be a lover of the rose no matter in what soil it may be growing. He must be a seeker of the Truth no matter from what source it come. Attachment to the lantern is not loving the light. Attachment to the earth is not befitting, but enjoyment of the rose which develops from the soil is worthy. Devotion to the tree is profitless, but partaking of the fruit is beneficial. Luscious fruits, no matter upon what tree they grow or where they may be found, must be enjoyed. The word of Truth, no matter which tongue utters it, must be sanctioned. Absolute verities, no matter in what book they be recorded,
must be accepted. If we harbor prejudice it will be the cause of deprivation and ignorance. The strife between religions, nations and races arises from misunderstanding. If we investigate the religions to discover the principles underlying their foundations we will find they agree, for the fundamental reality of them is one and not multiple. By this means the religionists of the world will reach their point of unity and reconciliation. They will ascertain the Truth that the purpose of religion is the acquisition of praiseworthy virtues, betterment of morals, spiritual development of mankind, the real life and divine bestowals. All the prophets have been the promoters of these principles; none of them has been the promoter of corruption, vice or evil. They have summoned mankind to all good. They have united people in the love of God, invited them to the religions of the unity of mankind and exhorted them to amity and agreement.—(Pro. of U. P., p. 146.)
TRUE RELIGION is the source of love and agreement amongst men, the cause of the development of praiseworthy qualities; but the people are holding to the counterfeit and imitation, negligent of the reality which unifies; so they are bereft and deprived of the radiance of religion.—(Prof. of U. P., p. 174.)
THE FIRST principle Bahá’u’lláh urged was the independent investigation of Truth. “Each individual,” he said, “is following the faith of his ancestors who themselves are lost in the maze of tradition. Reality is steeped in dogmas and doctrines. If each investigate for himself, he will find that Reality is one; does not admit of multiplicity; is not divisible. All will find the same foundation and all will be at peace. . . .
In reality the Light of Truth has heretofore been seen through variegated glasses, but now we hope that the splendors of Divinity shall be seen through the translucent mirrors of pure hearts and spirits. That Light of Truth is the divine teaching, heavenly instructions, merciful principles and spiritual civilization.—(Star of the West, Vol. 4, p. 5, 7.)
IF THE REALITY of man is not confirmed by the divine power, there is no doubt whatsoever but that it will stop along the path of human progress and after its stop there will be a fall.
On the other hand, the divine reality is unlimited and immeasurable and can never stop or deteriorate, therefore the holy souls who are confirmed with this divine power are likewise endowed with eternal motion, their progress becomes unlimited. Day unto day their lives are strengthened, the circle of their comprehension becomes wider, the sphere of their intellects becomes more effectual and their spiritual powers are increased.—(“Divine Philosophy,” p. 95.)
INASMUCH as this century is a century of the Revelation of Reality, praise be to God! the thoughts of men are directed to the welfare of humanity. The mirage of imitations is daily passing away and the Ocean of Truth is daily surging more tumultuously. All the nations now existing have had a Divine foundation originally, and that foundation is the Truth or Reality. That Reality was meant to be conducive to the unity and accord of mankind, but subsequently that Light of Reality gradually was beclouded. The darkness of superstitions and imitations came and took its place. The world of humanity became fettered, as it were, in that darkness.—(Star of the West, Vol. 3, No. 3, p. 10.)
EVERY ONE is giving an account of his religion and statements of his religion, the history of his religion. BUT THERE IS NO INVESTIGATION OF THE REALITIES. There must needs be an investigation of the Realities, for only through the REALITY will results
be obtained; because thoughts are various, and imitations are so various. Therefore, we must investigate REALITY, discovering what Reality is. Then all will be united and agreed. You must investigate the sun, not the qualities of the sun. If you investigate the sun you will find that the sun will always be perfect, but attention to the qualities of the sun may cause differences and argument. The sun must be investigated. That is the REALITY.—(From an address at Green Acre.)
YOU ASKED, “What is the Truth?” Truth is the WORD of GOD, which gives life to humanity; it restores sight to the blind and hearing to the deaf; it makes eloquent those who are dumb, and living beings out of dead beings; it illuminates the world of the heart and soul; it reduces into nothingness the iniquities of the neglectful and erring ones. Beauty, perfection, brilliancy and spirituality of this existence come from or through the WORD of GOD. For all it is the supreme goal, the greatest desire, the cause of life, light, instruction. The road to attain this Truth is the Love of GOD. When the light of the Love of GOD is burning in the mirror of the heart, that flame shows the Way, and guides to the Kingdom of the WORD of GOD.
As to that which causes the growth of the Love of GOD,—know that it is to turn one’s self towards GOD.—(B. S., p. 494.)
“THE WORD OF GOD is the storehouse of all good, all power and all wisdom. The illiterate fishermen and savage Arabs through it were enabled to solve such problems as were puzzles to eminent sages from the beginning of time. It awakens within us that brilliant intuition which makes us independent of all tuition, and endows us with an all-embracing power of spiritual understanding. Many a soul after fruitless struggles in the ark of philosophy was drowned in the sea of conflicting theories of cause and effect, while those on board the craft of simplicity reached the shore of the Universal Cause, aided by favorable winds blowing from the point of divine knowledge. When man is associated with that transcendent power emanating from the Word of God, the tree of his being becomes so well rooted in the soil of assurance that it laughs at the hurricanes of skepticism violently attempting its destruction. For this association of the part with the Whole endows him with the Whole, and this union of the particular with the Universal makes him all in all.”
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THERE is, perhaps, no more interesting subject than that of Truth. It has ever been one of controversy. Truth has been the Holy Grail of ages past and continues to be the ultimate goal of every seeking individual, and every individual is seeking Truth in some of its aspects, voluntarily or involuntarily. The seeking may be a clumsy groping, an unvoiced yearning, a pointed endeavor or an unformulated desire, functioning always as a driving force, in degrees depending upon the awareness of the individual.
As various as are its aspects, so are the ways of approach—religion, science, philosophy, art—and yet if Truth be Truth it has an essential unity, in the end, and all paths should lead to the fundamentals of Truth in their purity and simplicity. Nothing can be more simple than unity, and if Truth possesses an essential unity, which must be so if Truth be Truth, then Truth in its finality must be very simple despite the volumes written to substantiate its complexity. Rather have these discussions assumed complexity because of the limitations of thought and the byways into which minds are prone to wander.
A glimmer of light, in the darkness, is hailed as a beacon and, when kept steadily in view to the exclusion of all else, may assume such proportions as to limit the vision of the seeker to this one point of light.
The source of Truth is one and, as the source of all light is the sun, there must be many rays and many points of rising on the horizon. The sun is visible from innumerable angles and locations, and yet there is but one sun, one source of light.
Religious thought has been blasted into many divisions, each possibly grasping certain elements of Truth and clinging to them with a tenacity which defies all mutual recognition.
Scientific men array themselves on opposite sides of some question with bitter antagonism, basing their differences on various aspects or phases of a single unity, Truth, when by mutual recognition and appreciation each might avail himself of the other’s ray of knowledge and thus command the illumination of two rays instead of pitifully clinging to a single ray which he has been able to find.
And so throughout the universe of thought and being, differences exist and rays of light are mistaken for the source of all light itself, which is a most unscientific procedure to countenance in an age of scientific investigation.
The many paths of approach result from the many types of mind. But the greatest satisfaction is to be reached when the realization is achieved that the various paths lead to a common center, the essential unity and Divinity of Truth. The many sects and schools of religious and philosophical thought are but signs of the times and bear witness to a great searching movement, a great yearning for more knowledge of Truth than humanity has so far been able to grasp.
“Know the Truth and the Truth shall make you free.” What is this freedom promised and desired? Is it a freedom from or a freedom in the relationships existing? Do we want to be free from things we deem restrictions, or do we want to have a blessed freedom in them?
Many attempts have been made to define Truth, but when a thing is colored by the light in which it is seen, the definition cannot be formulated in a clear, untoned light necessary to a universal application and acceptance, for
Truth is no less universal for its essential unity.
Thos. Case has said that Truth is “Agreement of our judgments with the objects of our knowledge.”
Human knowledge and judgment are necessarily finite and prone to error and, if Truth has essential oneness, it must be infinite in its unity. How, then, can human judgment and knowledge be an adequate measure? Had human capacity been able to grasp Truth in its entirety, or even a portion of it, then the conclusions of all the thinkers of all ages would have been the same and lead to one common conclusion. Human minds grasp only rays here and there, but there is a comforting assurance that these rays emanate from one infinite source.
That agreement has not resulted is clearly evidenced by existing confusion in all the phases of life and thought. It has been thus all down the ages.
Another attempt at a definition says Truth is "conformity to fact or reality, exact accordance with that which is, or has been or will be.”
Here is introduced a conception of the eternity of Truth and its relation to Reality, which is but another expression for the essential unity or oneness of Truth.
“The character of Truth is its capability of enduring the test of universal experience, of coming unchanged out of every possible form of fair discussion,” says Herschel. The test of universal experience is a severe one, and yet our great fundamental Truths have withstood this test through all time.
“Truth is rectitude.” But who is to judge of rectitude?
Truth embodies fidelity, constancy, steadfastness, faithfulness, sincerity, genuineness, veracity, conformity, verity, and verisimilitude, and, as Bryant suggests:
“Truth crushed to earth shall rise again, The eternal years of God are hers.”
But ’Abdu’l-Bahá, from His infinite wisdom, says—
“Truth in its essence cannot be put into words.”
When one knows something to be true there is a comforting sense in the assurance that the knowledge is possessed, that the fact is established beyond doubt, that there can be no question or alteration. To a great extent, the realization of Truth is involuntary, intuitional or subconscious. It is felt. This does not obviate the thoughts of others from being appropriated as one’s own, voiced and stoutly defended as true, when deep down at the core of being there may lurk a suspicion that the matter is only a partial truth. When Truth is fully realized the feeling or realization is unmistakable, none need tell us of it, no proofs are demanded, the faith of knowledge is ours, and with it the sweet assurance of knowing Truth, or some aspect of it in its simplicity and purity. Such is a soul-filling and satisfying experience.
In the maze of modern thoughts and ideas, how is any one to know where even to look for Truth? Many rays are visible, and if we bask in the light and warmth of a single ray there is danger of not being able to enjoy others. A traveler sees only the scenery along his own particular trail, and yet the beauty of the universe consists in the delight of all the paths as one, leading to a common center.
In order for knowledge to become cognizant it must be presented in a form which can be perceived by some of our human faculties. Usually, it must be spoken or written, for instances of reception of knowledge by any other means are rare.
If knowledge is spoken there must be a speaker, if written there must be an author, and the quality, characteristics, power and penetration of the spoken or written word are inseparably bound up with the enunciator.
The first step in the acquirement of a
knowledge of truth must be the sincere desire to know, to acquire for one’s self, first hand, by an independent investigation. In order to do this the mind and heart must be freed from all limitations imposed by preconceived ideas, prejudice of any nature whatsoever, “tales of the past,” superstition and animosity. One must approach the search humbly and with an open and untrammeled mind. Some aspects of Truth will be clearly discernible in their fundamental simplicity and will be easy of perception and realization. The path through the labyrinth will be clearly defined and marked unmistakably. The realizations will come to beings in all degrees of development, for Truth is not “strained.” Truth is universal and its appreciation can be felt by beings of whatever degree, capacity or station. The Sun of Truth sends its rays of light and warmth to all, everywhere.
How can we keep on the clearly defined path in our search for Truth? This is one of the greatest difliculties, because there are so many lanes and turnings.
The ennunciator of Truth “should be the educator of the world of humanity.”
“His teachings should be universal and confer illumination upon mankind,”—not on a favored few here or there, or to a special class at some specific time in history.
“His knowledge should be innate and spontaneous, and not acquired.” If acquired from others of humanity, how can its veracity be proven?
“He should answer the questions of all sages, solve the difficult problems of humanity, and be able to withstand all the persecutions and sufferings heaped upon him.” Great Teachers, uttering new and mighty Truths, have ever been persecuted and their words made the target of abuse until their penetrative power has silenced all opposition. It is no new Truth which they utter, for Truth is old and eternal, rather it is new in that it is unknown to those addressed.
“He should be a joy bringer and the herald of the Kingdom of Happiness.” Happiness, the desire of every human heart, yearned for, striven for, and fought for since the earth was young, must result from a recognition of Truth, but such happiness cannot be confined within the limiting proportions usually ascribed to it by materialistic desires.
“His knowledge should be infinite and his wisdom all comprehensive.” None must be able to confound him. If none can confound then His utterances must be essentially and necessarily true!
“The penetration of His word and the potency of His influence should be so great as to humble even His worst enemies.” What an acid test is this!
“Sorrows and tribulations must not vex Him. His courage and conviction must be Godlike. Day unto day he must become firmer and more zealous.” Is this not inspiration personified?
“He should 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.” What more can be said? Can the words of one able to accomplish these things be subject to doubt?
Then ’Abdu’l-Bahá says:
“Whenever you find these conditions realized in a human temple, to Him look for guidance and illumination.”
What honest seeker would not be overjoyed to sit at the feet of such a one and learn of Truth?
Could such a One utter any but Truth, and if the tests enumerated be applied, and the result be clear, how can the fundamental Truth of His utterances be denied?
“The source of all knowledge is the knowledge of God, exalted be His glory, and this cannot be attained save through the knowledge of His divine Manifestations.” God’s Manifestations are sent to manifest Truth to us, in a form which our limited faculties can perceive, our minds understand, and our beings realize.
Our traveling instructions along the
pathway of investigation are clear and simple. We must seek the Truth through the Manifestations of God, and we are given in the foregoing the nine tests by which we may recognize the Manifestation.
We must—“Beware of prejudice; light is good in whatsoever lamp it is burning. A rose is beautiful in whatsoever garden it may bloom. A star has the same radiance whether it shines from the east or the west.”
YOU have asked the question: “What is the meaning of the statement in the Holy Words that the ‘ways to God are as many as the breaths of His servants?’ And if this be true—Why should We summon mankind to Bahá’u’lláh as a point of unity and attainment?”
In this utterance are hidden deepest truths and divine significances. Then know that the Manifestation of the Word of God is God. Through Him alone is the Way of attainment to the image and likeness of God, and, according to the terminologies of the Heavenly Books, “meeting” Him is meeting with God,—the supreme purpose of human creation. But let us keep afar from the abyss of error which threatens when we proclaim that in this blessed utterance the Manifest Word has declared the liberty and right of each individual soul to discover and plan for itself a way of attainment. Nay, rather, the meaning intended is that the heavenly path is revealed in the Manifest One, the Word, but each soul is environed by conditions and limitations peculiar to itself, which assist it in its progression toward Him when it follows that Perfect Way or Path of Guidance and turns away from all else. We may choose or refuse the Way; we cannot make it ourselves. Now inasmuch as the conditions and responsibilities surrounding each soul are different from those surrounding every other soul, the Perfect One hath declared that the ways of attainment unto Him are as many and varied as the “breaths of the servants.” “He Whom God maketh manifest” is the Way of our attainment to Divinity, and is likewise the Way through which Divinity reaches us.
SAN FRANCISCO, MARCH 20-22, 1925
PROF. J. V. BREITWIESERCIVILIZATION emerged from its cradle somewhere in Asia and started on its march following the sun around the world. It gathered its arts, religions, wars, and languages as it journeyed into Northern Africa and Southern Europe. It built cities, organized states and went on in its cycles of failure and success. Northern Europe and the British Isles soon became the abode of a culture. The final episode of this encircling movement was the colonization of the American continents. Now the great western outpost of this moving civilization is at the Golden Gate of California. Across the Pacific we again meet some of the oldest organized social groups. The elder brothers, Mongol, Malay and Aryan Sr., along with their numerous friends and relatives, are somewhat disturbed at the remarkable activity, egotism and blustering of the young runaway Aryan Nordic Jr., yet they are willing to listen to his story of adventure. They have heard rumors to the effect that he has been very quarrelsome with his cousin Slav. He seems to be somewhat erratic like an adolescent youth. At times he is highly idealistic, sometimes cruel, often selfish, yet at times showing signs of great generosity.
The great meeting place of the civilizations of the world is on the shores of the Pacific. This thought has been in the minds of the social students who have been observing the meeting of the Orient and the Occident. Early in April the idea of making San Francisco the center for a conference that should be organized for the purpose of promoting a better inter-racial, inter-religious and international understanding and cooperation was conceived. Through the untiring efforts and irresistible enthusiasm of Mrs. Charles Miner Cooper these ideas began to crystallize into a very definite plan. A brief survey revealed the fact that many prominent workers in the field of international relations could be found in this region and that there was a wealth of material that should be made available to the public. Mrs. Cooper, in her spirit of service, generously contributed time and money to bring this conference into existence. She invited an interested group to meet with her, and out of this meeting a committee on arrangements was organized, consisting of the following members: Dr. Rudolph I. Coffee, chairman; Professor Kenneth Saunders, Professor J. V. Breitwieser, Mrs. Kathryn Frankland, Mrs. Charles Miner Cooper and Mr. Leroy C. loas, secretary.
As the result of the work of the committee, a “Conference for World Unity” was organized and an interesting program was given before large and enthusiastic audiences.
The first address, by Professor Kenneth Saunders, dealt with India’s contribution to World Peace. Professor Saunders has been an intense student of the influence of Oriental thought and philosophy on the civilization of the world, and in a very scholarly manner presented the ideals of peace, contentment and non-resistance as they are taught by the Hindoo writers and philosophers.
Dr. Ng Poon Chew, the genial editor of Sal Yat Po, pointed out that the old China had been a peaceful nation “that was wont to sit in isolation musing:
- ‘Far from the madding crowd’s ignoble strife,
- Her sober wishes never learned to stray.
- Along the cool sequestered vale of life,
- She kept the even tenor of her way.’
But a new China is coming, a new China is in the making, a new China with new
life, new spirit and new blood. A new China with new ambition, with new inspiration and with new aspiration; a new China with new ideas, new ideals, and new conception of world relations; a new China awakened to the consciousness of her potential power of her four hundred fifty million living souls; a new China jealous of her rights, smarting under the consciousness of wrong inflicted upon her by the powers in the past.”
He pointed out that if China is to be made the pawn of European greed and aggression, she may become the fertile ground in which to sow the seeds of war.
“On the other hand, if the nations of the world will change their policy in their treatment of China, and adopt justice and equity in place of might and greed, the result will be peace and amity and good will among the nations for ages to come.”
Some of the gifts western civilization has brought to China are standing armies and national debts, unknown to Chinese people before 1842.
The audience was thrilled at its good fortune in seeing and hearing the honorary chairman of the meeting, Dr. David Starr Jordan, who presented in person the Essentials of his Peace Plan. In the words of the resolution adopted by the Senate and Assembly of the State of California, Dr. Jordan’s contributions to world unity can be described as follows:
“Whereas, Through the generosity of Mr. Raphael Herman, a prize of $25,000.00 was offered, under the auspices of the World Federation of Education Associations, for the best plan to accomplish this purpose; and
“Whereas, From over 6,000 plans submitted the prize was awarded to a Californian, Dr. David Starr Jordan, Chancellor Emeritus of Stanford University; and
“Whereas, The citizens of Santa Clara County, the home of Dr. Jordan, have arranged to give him a public reception on Tuesday, April 14, at San Jose, in recognition of his constructive services in the cause of world peace; therefore, be it
“Resolved, By the Senate of the State of Califronia, the Assembly concurring, that we extend felicitations to Dr. Jordan on this significant occasion.
“We join in honoring Dr. Jordan—the Man—the California Citizen—the World Citizen.
“As a man he has come to be universally recognized as possessing those qualities of heart and mind that we regard as the ideal of American character.
“As a citizen of California his years of labor in his own chosen profession and in the advancement of the state’s welfare, have placed the young men and women of California, and the entire state, under obligation that can never be fully voiced.
“As a world citizen, his broad vision and his humanitarian impulse have induced him to devote years of study to this greatest of international problems—the riddance of this mighty scourge of war, and the eventual achievement of international amity and good-will.”
On the second evening of the meeting Dr. Aurelia Henry Reinhardt, President of Mills College, pointed out how most of the differences of mankind are due to ignorance and misunderstanding. She urged a broader, deeper study of humanity, for the sake of a broader and more permanent happiness.
Dr. W. J. J. Byers, who represented the negro race in the conference, spoke of the numerous attitudes and situations in society which have caused hardship and misery to his people. He proclaimed a faith in the capacity of the negro race to carry its share of the burdens of humanity, and the willingness of the negro people to render their share of service.
The closing address, by the Honorable Clinton N. Howard, was a plea for the realization of the peaceful elements in Christ’s teaching. He pointed out how warlike elements had been injected into many of our songs, sermons and rituals. He called for the introduction of peaceful elements.
The climax of the meetings was probably
--PHOTO--
Torao Kawasaki, Japanese Consul at San Francisco
reached in the addresses of the Honorable Torao Kawasaki and Jinab-i-Fadil on the third evening, the former speaking on Japan's Contribution to World Peace and the latter on the Conquest of Prejudice.
The address by the able representative of the Japanese people made such a profound impression on the audience that the speaker has been kept busy repeating the address to many clubs in the San Francisco Bay region. He presented the stand of Japan in all of the conferences for world peace. He assured the audience that his country is ready to cooperate with all of the other great nations in coming to an understanding by peaceful methods in the settling of all disputed questions. He pointed out that Japan had already gone through her text books and reorganized them so as to teach their children the ways of peace. He deplored the work of jingoists and false prophets who would develop hatred and strife.
Then came the scholarly and gentle Jinab-i-Fadil, so well qualified to unify the ideas presented in all the addresses. His deep sympathy with and knowledge of all humanity was soon recognized by all who were present. In simple, clear language he pointed the way to real peace, to final unity. This address was a fitting unification of the thoughts that had been gathered together in the conference for world unity. The address as a whole appears on page . . . of this number of the Bahá’í Magazine.
The closing address of the conference was given by Dr. Rudolph I. Coffee, who traced the ideas and ideals of peace through prophecies of Old Testament times, the writings of the philosophers and the social consciousness of the present time. He subsequently expressed the hope that conferences of this kind may be held every year and that an organization will be maintained looking forward to definite objectives and plans for the next meeting.
Musical numbers added to the beauty of the program and the pleasure of the auditors. They were all artistically rendered and enthusiastically received.
When the era of peace on earth shall have become a reality; when the Fatherhood of God and the brotherhood of man shall have become the creed of humanity; when the harsh reverberations of the din of war shall have died in the past,—this Conference for World Unity will he numbered as one of the incidents, as a part of the contributions that made a more universal happiness possible.
“This is the century of motion, divine stimulus and accomplishment; the century of human solidarity and altruistic service; the century of universal peace and the reality of the divine kingdom.”
FROM THE ADDRESS OF PRESIDENT COOLIDGE AT THE NORSE-AMERICAN CELEBRATION, MINNESOTA
STATE FAIR GROUNDS“IF FRATERNITY and cooperation,” he said, “are possible on the scale of this continent among people so widely diverse, why not on the scale of the world? I feel it is possible of realization. I am convinced that our national story might somewhat help to guide mankind toward such a goal.”
The President told his audience that in the midst of “loyalties that are all beyond possibility of question” it was “difficult to choose among the many national and racial groups that have sought out America for their home and their country.”
“We are thankful for all of them, and yet more thankful that the experiment of their common citizenship has been so magnificently justified in its results," he said. “If one were seeking proof of a basic brotherhood among all races of men, if one were to challenge the riddle of Babel in support of aspirations for a unity capable of assuring peace to the nations, in such an inquiry I suppose no better testimony could be taken than the experience of this country.
“Out of the confusion of tongues, the conflict of traditions, the variations of historical setting, the vast differences in talents and tastes, there has been evolved a spiritual union accompanied by a range of capacity and genius which marks this nation for a preeminent destiny. The American people have commanded the respect of the world.
“It is not so many years since visitors from other quarters of the world were wont to contemplate our concourse of races, origins and interests, and shake their heads ominously. They feared that from such a melting pot of diverse elements we could never draw the tested, tempered metal that is the only substance for national character. Even among ourselves were many who listened with serious concern to such forebodings. They were not quite sure whether we had created a nation with the soul of a nation. They wondered if perhaps we had merely brought together a large number of people in a large place.
"Had these misgivings been justified when the hour of trial came, it would have meant disaster to us and to the world. But instead of crumbling into a chaos of discordant elements, America proved its truly national unity. It demonstrated conclusively that there is a spiritual quality shared by all races and conditions of men which is their universal heritage and common nature. Powerful enough to hold this people to a high ideal in time of supreme trial, why may we not hope that the same influence will at length reach men and women wherever they are found on earth?”
(Washington, D. C., Post.)
THE idea of world unity was the greatest desire of all the prophets and spiritual world teachers. Whether they came from Palestine, or manifested in India, or China, or Arabia, or Persia, or elsewhere, their great purpose was to establish peace and unity and harmony among the people of the world. They dreamed and prophesied about it often in their writings and sacred books. Jesus Christ always taught love and unity and peace. But, unfortunately, after all those great prophets, those great teachers and educators, and all those different sacred books, when we look at the present situation of the world and read the minds and hearts of the children of men, we find the world much the same as it was thousands of years ago, still groping for the most part in darkness and unhappiness.
The material and industrial civilization grows very much and has reached almost to the age of its maturity, and miraculous discoveries and inventions are appearing day by day. The nations of the world have become close together almost as neighbors, and thus this globe becomes like a small home for the children of men. Yet at the same time, when we consider real civilization, which is to give a happy life to the people of the world, we realize that this has not yet been achieved.
In ancient times there were wars and fighting between Babylonians, Egyptians, Greeks, Persians and Romans, each killing the other and destroying the property of the country. But in this age there are many different new nations doing the same thing, only the names of the nations have changed, and the weapons and instruments of destruction have become more powerful.
In this age there are many groups of people among the different nations whose hearts are full of hope and the desire for peace and unity. They are going to their churches and temples, and asking God sincerely to bring harmony and peace among the people. But they are not able to establish their idea in the world. There was, and is, something practically wrong in the world, and it is, as I believe, a wrong education.
The people of the world in different nations are preparing themselves for the next war, for another great conflict. They are training the children and giving them the idea of loving their own nation and worshipping it as they worship God, teaching them to love their own race as they are supposed to love God, and making them love their own ancestral beliefs and hate other thoughts of the world. Prejudice, misunderstanding and limitations are passing from the minds of parents to the minds of their own children.
Peace cannot be established until we establish it in the hearts of the people. That is the real peace and unity referred to. I have not any confidence in a superficial or political peace which may be established through different governments or leaders of the world. I believe peace must be established through the people themselves. And peace must be established in the hearts of our children.
Unfortunately, the education of the world is opposed to this purpose, and especially since the war, when conditions are worse than before. Since the great war all the nations of the world, even the small nations, have tried to make themselves strong and make the next generation have a strong feeling for their own race and nation, for they believe this is their only protection. This has been the root of fighting and separation in past ages, and it is still ruling the world too powerfully. This cannot be changed except through a new kind of training and education for our children.
In my own experience I have tried to change the minds of those who have
grown up with this limited education and have tried to give them a universal vision and understanding of humanity, but unfortunately I was not able to change their minds and was not fully successful, for this limited kind of education has become etsablished like an impassable mountain which cannot be moved or changed. However, in the pure minds of children it is easy to establish a new kind of education, and this is the only way for the future peace and unity of the world.
We read in the Old Testament that God said he created man in his own image. What is the image of God? Universal love and mercifulness. But you cannot find it among the grown-up people of the world. When a little baby is born into the world he is created in the image of God. If someone should ask the little baby, “What is your nationality?” if he were able to answer he would say: “I do not know anything about nationality. I came from the invisible world and I consider just one nation, that is the world of existence. I must wait for my father and my mother and my teachers to make me belong to a limited nation.” If some one should ask him, “What is your race?” he would say: “I know only the human race. I do not know more. I must wait for my parents and my teachers to make me a member of some special group.” Also, if someone should ask him about his religion, or what tradition he follows, he would say: “I know nothing about different traditons, and my religion is purity of heart and simplicity. I must wait for my parents and my teachers to tell me what creeds and traditions they will make me believe.”
Every little baby in created in the image of God, but the parents and teachers of the world are changing that image, and that universality, purity and simplicity of heart, and are giving the child a wrong and limited education.
The races—creationally, intellectually and spiritually—are all the same and equal. There is not any difference in the creation of God at all. All have the same power and ability to develop. The children of all the nations have not any innate prejudice or hatred of one another in the name of any race, nation or religion. What, then, has caused difference and separation? Wrong education.
We have in the literature of the East many stories of the life of the prophets, especially Jesus Christ, which are not found in your Christian Bible. In one of these it is said that once one of the apostles of Christ saw him running from one place to another without being pursued, and the apostle asked him, “Why are you running?” Jesus said, “I am running away from foolish people.” The apostle said, “My Lord, you are the son of God, you have the power of the Holy Spirit, you gave life to the dead and cured all kinds of sickness; why are you running from foolish people?” Jesus answered, “Yes, it is true that I did all those things, but I could not cure foolishness.”
This foolishness is the separation of humanity and fighting in the name of different races, nations and religions. In reality there are not any different nations at all. This globe is one little home, and these different frontiers are not geographical and God-made, but were made by man in the dark ages. People are fighting in the name of different nations, and this is superstition and imagination, for there are not different races. There is one human race living in different parts of this globe, each situated under its natural environment. There are not different religions at all. There are different creeds and interpretations of the human mind. The essential teachings of all those religions are the same and equal. All of them originated for the spiritual development of man and for creating love among mankind, not hatred and separation. So when there is not any difference in the nation or race or religion, why are the people separated in the name of different groups and fighting one another? This is foolishness, and Jesus Christ said he could not cure it. It is living even until
this time. Only through a new and true education for our children can we establish peace and world unity.
If we should have this universal education among all the nations of the world in different schools and universities, to make our children realize that the world is one home and humanity is one race, and all the religions are one, and all the manifestations of God were divine educators and inspired by one God, and make them love all the nations as their nation, all the races as their own race, all the religions as their own ancestral religion, this will lay down the foundation of peace for the future. If we should establish this education in the world in this century, in the next century there would not be any more war, and the world of humanity would live in unity of spirit and real peace.
A large group of people who received the spiritual awakening through the manifestation of the glory of God during the middle of the past century, and having the realization of the foundations of world unity for the future, have tried to establish this education in the world, especially in the Orient. In these new schools of universal education they have gathered the children of various religions, races and nationalities, and new text books are in use containing beautiful and prophetic words of peace and love and harmony from the teachings of Jesus Christ, Isaiah, Moses and other Isrealitish prophets, Zoroaster, Confucius, Buddha and other Indian prophets, and other great spiritual teachers and educators from the various countries of the world. Thus, when these children are graduated from such schools, having a universal vision about the world of humanity and the unity of all the religious, and being familiar with the sacred literature of all races, if someone should ask them, “What is your race?" they will answer, “My race is the human race,” and if some one should ask them, “What is your nationality?” they will say, “I am a world citizen,” and if some one should ask them, “What is your religion?” they will say, “My religion is all the religions—that is, to love God and all humanity.”
The idea is that the material civilization and the spiritual civilization must grow hand in hand. The material and industrial civilization, without the universal spiritual civilization, is the cause of war and will make the world of humanity dark as a hell, and will cause the greatest war in the future which will divide the world of humanity into two pieces. The material civilization, without the spiritual civilization, is like a dead body, which may be very beautiful, but it has no spirit. This spiritual civilization is the life of the world.
Now this is the foundation of future peace and world unity. We have to establish it ourselves, not wait for someone or some group to come from here or there to establish it for us. If we want to establish real peace, if we want to establish a true unity of the world, we have to take part in this activity, and through this the dream of all the past prophets will come true, and the prophecies of all the great manifestations will be fulfilled, and the time will come when the wolf and the lamb will dwell together, when different nations will live together as in different rooms of one home, and different races and different religions will be united and co-operate like different members of one family and different organs of one body, and the world will be a real paradise, peaceful and happy. (Address given at the Conference for World Unity in San Francisco, March 20-22, 1925.)
“THE WORLD needs a program of education that will establish a widespread understanding too great and too sound to be broken down by national or imperial coveotusness. The desire for peace must grow from within; enough individuals must recognize fact in place of propaganda.
“The demand for universal peace is age-old, but never before has the necessity for it been so evident, so convincing to all, as now, for it seems as if it must inevitably be universal peace or universal war.
“So closely interlocked today are the interests of nations, of peoples, that when two engage in a life and death struggle the fate of all is endangered.
“Commercially, financially, racially and socially the whole surface of the globe is so closely and firmly bound together with interlacing threads that there is almost certain to be world peace or world war.
“In times before communication by land and water and wire and air was so rapid, so easy and so widespread two nations in one part of the world might fight and the rest of the world look on as disinterested spectators. But not now.
“There must be, there is, some way attainable whereby the sanction, the influence of our great nation, can be given to a method for peaceful settlement of national differences without derogation from our own dignity, honor and independence; but before that can be done there will have to be eliminated from the councils either the presence or the voices of clamorous pretenders whose only contribution is to stand and declare continuously their own patrotism and decry the motives of everyone who suggests, offers for consideration something constructive.
“There is no longer an excuse for any attitude toward this subject but one of careful, thoughtful, prayerful consideration of every phase, every view, every effect upon our own country of every measure proposed.” (Attorney-General John G. Sargent, in his address at Pittsburgh, April 29th.)
“NEVER MORE than at this moment has our country needed the saving idealism of religion to raise the citizen and his citizenship to a plane of high living.” I think of those great words of the Old Testament psalmist: “Except the Lord build the house, their labor is but lost that build it. Except the Lord keep the city, the watchman waketh but in vain.” You of the Synagogue and we of the Church testify alike to this, that there can be no holy patriotism without religion. We may build up the material fabric of our civilization; we may grow rich and powerful; we may amass many things; but we cannot lay the foundations of noble living unless men are taught to build their lives on God. We want the conception of duty which religion gives. We want those clean, high imperatives and truths which men learn best in the light of the thought of God, and we want that courage in all fine endeavors which only the sense of the infinite comradeship can give. As religious men, therefore, we believe that our citizenship is a holy trust.” (Dr. W. Russell Bowie of Grace Church, New York, in The Jewish Tribune.)
“ENGLAND is looking to the United States to show the way, and if America will not approve the League of Nations, it should give the world something in the League’s place.” . . .
“The United States is a nation of destiny, endowed with privileges and responsibilities to spur it on, not only for the salvation of its own people, but for all civilization.” (Rev. W. R. Inge, St. Paul's Cathedral, London, in his sermon in New York recently.”
“COMMON EFFORTS on behalf of children and home life are the real ties that bind nations together, declared the secretary, who pointed out that the influence of the home was the most potent force in modern civilization.
Women, he asserted, could do much to promote the onward march of the world by securing for its childhood strength of body, strength of character, and by training of mind and religious insincts of the child.
“The greatest danger in the world today is that spiritual advancement may lag behind material improvements, for scientific discoveries come so fast that there is no time to adjust conditions to them, because new wonders are upon the world, and that the only safeguard is to build up the moral and spiritual forces of the world.” (Secretary of Commerce Herbert Hoover in his address at International Council of Women. Washington, D. C., Post.)
THERE IS SOMETHING wrong with our children, and all America that knows anything about children knows it. And America is beginning to acknowledge and face this fact. . . . We are leaving morals, ethics, religion—whichever you choose to call it,—out of the education of our children in America. . . . I am not speaking as a member of a church. I don’t suppose anyone would even call me religious. Yet I believe that true morals and ethics are based on religion and on a belief in God. . . . The God of morals and ethics isn't in our educational system and He isn’t in enough of our homes. Too many of our children do not even meet Him anywhere. . . . Recognition of God is everyhere in our civil and governmental institutions. Most of our lodges demand a belief in God; our legislators open their sessions with prayer. We have chaplains in the army and in our prisons. Our West Point cadets go to chapel. “In God We Trust” is stamped in our coins. Recognition of God is seen everywhere in America—except in our educational system.
It was left out of that, I believe, by mistake.
“What’s wrong with our children?" is America’s great question.
The answer is: “They do not have soul training. They do not even have intellectual training in morals and ethics.”
If they do not receive such training in the public schools, if our pedagogues cannot discover a curriculum for soul exercise or spiritual development for our school system that will not offend but will satisfy all creeds, then our children must get it somewhere else.
Perhaps you ask: “Why not in the homes?”
Because already a generation of children that missed such instruction has grown to be the parents of today.
If we want religious, moral, or ethical homes in America, we must start a new type of American home, and we must begin with the children of today; we must put moral or ethical instruction or actual soul training into our educational system somewhere. (William G. Shepherd in Collier’s.)
ALL NATIONS of the world were called upon to outlaw war in resolutions. adopted at the closing session of the Associated Advertising Clubs of the World convention at Houston, Tex., May 14.
“War is the foe of trade,” the resolutions said, “the destroyer of property created by labor, and is the common enemy of mankind. Therefore, it should be outlawed.” (Washington, D. C., Post.)
“AN EXHIBIT of material has been gathered together with a view to interesting leaders of young people in summer camps and conferences to develop through their recreational and educational programs a keener appreciation of international relationship.” (League of Nations Herald.)
DR. ADELBERT MUHLSCHLEGE
Translated from the German by Charlotte Fosschman
Original production given at third Bahá'í Congress in Stuttgart, Germany—
with musical background of motifs from Parsifal.The Cast of Characters: Disciple of Bahá; Seeker; Christian; Man of Action; Artist; Scientist; Mother; Maiden; Awakening Soul.
Disciple of Bahá: Heavenly Father, Thou are the creator of all things and all life springs from Thee. Noble didst Thou create man in order that Thy kingdom might appear on earth; but, alas, how low he has fallen! Yet thy sustaining grace never forsakes those who in a pure and selfless spirit call upon Thee for assistance.
Hidden in Thy Ancient Entity and in Thy Eternal Being Thou didst cause man to come into existence because of Thy love for the creature. O God, suffer us to attain unto our destined station. Make our eyes seeing and our ears hearing, so that we may realize we are living in that new Day of which Thou hast said: Man shall be quickened into life eternal.
Seeker: For years it has been my most ardent desire to find truth, my most passionate longing to meet the True One; but whenever I thought the object of my quest within reach it would elude me. Many a path have I trod, many a rough road have I traveled, but never did I find Him, neither do I seem to be able to find myself in this vast scheme of things.
Disciple of Bahá: My dear brother, pray tell me, why do you seek God only on the outside? Look within yourself and there you will find Him standing, powerful, mighty and supreme. Even if you should travel through the whole universe you would find yourself getting nowhere. No man, no book, can teach you as much about God as can your own inner consciousness. It is only when we turn our sight within that we begin to make spiritual progress.
Seeker: How wonderful all this sounds! But pray tell me just what must I do if I want to experience this supreme happiness of which you speak?
Disciple of Bahá: We repeat: Look within, search yourself. Shut the world completely out of the realm of your thougths; empty yourself of all preconceived ideas of God and so, like an empty vessel, present yourself before His holy throne, entreating, beseeching, supplicating Him to reveal Himself to you. Presently a heavenly stillness, a feeling of peace, begins to steal over you and to fill your entire being until finally, when you have become completely submerged in this spirit, you will hear a voice speaking to you from within the inner depths. This is the voice of God, the will of God that speaks to you and through you.
Seeker: It is for this very goal that I have been striving and I feel, somehow, yes, I firmly believe that some day I am going, to reach it. However, there is still another question that I want to ask you. What is the object of all this talk about the Word of God if, as you say, the only way of obtaining knowledge is by looking within one's own self and through prayer? Why all the many books, churches and the prophets?
Disciple of Bahá: There is but one truth and the word is a ray of this truth. Countless rays stream forth from the sun and their dawning place is the human heart in its purity.
In God's garden flowers of various colors grow, but it is the same sun that shines upon all of them and causes them to unfold. Again, the truth may be compared to the vast ocean, which holds many drops, yet every drop is a part of the same ocean—a part of the same truth.
Christian: Only one has come from God the Father to take away our sins,
suffered on the cross as the lamb of God, as millions are proclaiming to-day.
Whatever you have that may be new I shall be glad to hear about, but I shall never forsake Jesus, my Savior.
Disciple of Bahá: He will appear to you all the more glorious after you have come to see him in the light of the new day. Whenever the world sinks into spiritual darkness God causes a new day to dawn. The sun of this new day sends forth the same rays as the former sun. It has the same life-giving properties, the same effulgence. Its dawning place may differ, but its essence is the same, though it may appear under a new name its fragrance is the same. Then why do you hesitate any longer when the morning breezes are calling you? Drink freely of this new life-giving water, which has been offered you and then pass the cup on to others, who, like yourself, are in search of the truth.
Scientist: What you are saying has undoubtedly a basis in fact and in no wise contradicts science; however, permit me to say this: reason and emotion are fundamentally different. Over and against positive knowledge we place faith. Let us keep them separate. Religion and science belong to two distinct realms. History teaches us that their paths diverge.
Disciple of Bahá: What history teaches depends entirely upon the construction placed upon it by the individual. Not everyone views it in the same light. Within the human mind, when it is directed towards the spirit, are all possibilities. Within ourselves are registered the past, present and future. Just as the moon reflects the sun, so the human mind turned towards God mirrors forth His light. He whose heart has not yet been touched by this light is like unto a chilly moonlight night. He fails to distinguish the various beautiful colors, fails to breathe the fragrance of God’s creation. He sees only earth, water and ice and no colors except those of white, black and gray. God created man to rule in His name. He gave him reason to distinguish himself from the animal. But reason must always be the servant of the spirit and never its master. In this way man becomes an illumined soul and mysteries of this world begin to unfold themselves before his vision.
Scientist: I see a new force at work, continually creating new conceptions. It puts life and warmth into cold and benumbed bodies.
Man of Action: Lengthy discussions are a waste of time; they lead nowhere. What is wanted is deeds. Justice, says He, is loved above all, and he who does not practice it is rejected. In everything we undertake we should strive to hear the heavenly voice and follow its guidance. Do the duties at hand faithfully and conscientiously. Only righteous deeds, free from selfish motives, can change this world into a delectable garden. The command for this age is: Pray and act.
Disciple of Bahá: This is the gist of the new teaching: What the spirit has revealed to us we must strive to give forth. In other words, we must live the life. To prove ourselves worthy administrators in His kingdom means triumph over all earthy obstacles.
Artist: Here is where the artist’s training comes in. He sees how this new spirit is ever directing him into paths and channels new; how nature manifests her forces through every living creature. Flashes of light which at times come to all of us, nature’s secret admonitions vaguely felt in sacred, silent moments, begin to take on new meanings. That which the soul is longing to express, is struggling to attain, this is what the new teachings mean to the artist, as viewed in the light of the knowledge of the new Day.
As the light of the powerful electric lamp has come to replace the dim candle, so the light of the spirit has likewise been intensified a thousand fold.
O, my brothers and sisters, let us realize what a great feast has been prepared for us. The Father is bidding us enter His kingdom.
Mother: Our most priceless possessions are the little ones, our children. What a bounty it is to live in this great and holy age; to be partakers of His spirit and of His words; to find new life through them and to be privileged in turn to pass this blessing on to a new generation. The body of the mother, although it belongs to the realm of matter, is impregnated with the new spirit and so forms a connecting link between heaven and earth in this new Day.
Maiden: Spring has come again. New life is stirring everywhere. Mother Earth is radiantly clad in her verdant garments. At every turn the spirit of youth meets us, but its beauties are as nothing compared with the glory of the Divine springtime which has come to the world, come to the hearts of men to quicken and revivify their spirits; to implant the seeds of new and beautiful fruits in the human heart. Thou hast said it shall be, and it is. The world is being cast into a smelter, and whatever is left after the flames have consumed the dross will be utilized in the upbuilding of the new. A new generation is arising and its possibilities cannot be measured by the flights of human imagination. O, heavenly Father, water this new tree of life, so that the young sapling may grow into a mighty oak.
Awakening Soul: I see times have changed. A new civilization is spreading over the earth. The old order of things, where human will and brute force wrought destruction, is passing away. A new breeze is blowing, a new spirit pervading the earth. It calls to man’s higher nature and seeks to lift his life into the realm of the spirit. Although I realize that I myself am behind the times, that I belong to the old regime, and cannot fully grasp the significance of the new, yet I am irresistibly attracted by its wonderful spirit, and what I see being manifested among you I am convinced shall some day become world wide.
Would that everyone might receive this light and so polish the mirror of his heart as to reflect its splendor and help dispel the gloom and darkness into which the world has been plunged.
Prayer: O Lord, our God on High! Thou seest us praising Thy Holy Name and dedicating our lives to Thy service. Help us, O God, in our endeavor to make ourselves worthy of Thy love.
We are poor, O Creator, and possess nothing aside from Thee. Therefore, O Merciful Father, cause Thy bounty to descend upon us. We are dead; quicken us into life eternal through the rays of Thy heavenly sun.
We are weak and helpless and unable to accomplish anything without Thy assistance. We beg of Thee, therefore, to help us and to make our hearts places of purity and light, fitting abodes for Thy Holy Spirit.
Grant that we may come to know Thy voice and not to be led astray by our own imaginings.
May joyous sounds like unto a resurrection song spring up from our midst and go forth like widening waves till the whole earth shall have been reached by the glad-tidings proclaiming that a new Day has dawned and that the divine civilization is being established.
THE Fellowship dinner which was held on April 9 in Hollywood, under the capable management of a number of the Bahá’í friends of the three neighboring Assemblies of Los Angeles, Glendale and Pasadena, gave ample evidence of the fact that no more favorable opportunity for the promotion of friendly intercourse and sympathetic understanding can be found than a gathering of this kind, where the participants of every shade of thought are brought to break bread together.
Though not announced as a special Bahá’í activity, the dinner was designed to be in the nature of a welcome to the distinguished Bahá’í teacher, Jinab-i-Fadil, whose arrival it heralded, and who was the center of an interesting group of speakers from many walks of life.
Some two hundred and fifty people participated in the dinner, after which the toastmaster, M. Hippolyte Dreyfus-Barney, of Paris, arose to welcome the guests and to introduce the topic for the symposium which followed. In a most gracious and eloquent way he spoke of “Constructive Ideals for World Unity” and invited a free expression of opinion from those who had been asked to say a few words along this line.
It was indeed a rare privilege to listen to the ideas advanced, and a glance over the audience showed among the eager listeners representatives of many races and persuasions. Among the figures which stood out pre-eminently was that of a splendid looking young American Indian, dressed in his superb Indian costume, in preparation for the performance of the prologue of one of Hollywood’s moving picture attractions, in which he was to take part.
At the speakers’ table sat, beside the toastmaster and Jinab-i-Fadil, Mme. Laura Dreyfus-Barney, member of the Peace Committee of the International Council of Women and a delegate from France; Rev. G. Bromley Oxnam of the Church of All Nations; Rev. Bradford Leavitt, a host of ’Abdu’l-Bahá during the sojourn in San Francisco in 1912; Rabbi Ernest Trattner of Temple Emmanu-El; Rev. Carl Henry of the Universalist Church of Pasadena; Prof. Stanford E. Bell, formerly of the Universities of Colorado and Indiana; Rev. W. H. Miller of the A. M. E. Church of Los Angeles; Miss Marjorie McGee of the Bahá’í Junior Fellowship of Pasadena; while last, and least only in size, was that wonderful little boy of five, Richard Hedrick, now so well known to the public through his screen appearances, and more especially for his beautiful little spiritual discourses, with which he frequently appeals to th listeners of radio land.
Many clubs and educational institutions were represented, several philanthropic organizations, exponents of Advanced Thought, members of the World Brotherhood Movement, the Japanese Consul, Mr. K. Wakasugi, and Dr. Feodor Kolin, a brilliant and talented young Russian composer and pianist, of whom a word must be said here in compliment for his arrangement of a most unique and interesting musical program. Preceding the musical numbers, Dr. Kolin, in a short introductory address, referred to music as the infallible means of creating sympathy, the universal language which speaks to the hearts of all alike. His program was composed of selections demonstrating the music of many countries, and was rendered by artists of rare ability and perception, who fully demonstrated the truth of his words.
This Fellowship dinner was indeed a notable event, significant of the spirit of the age and fragrant with the message of peace and mutual understanding. May it lead to many other such gatherings, until the Light of this Great Day of God shines from its zenith in full perfection.
