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THERE MUST be amongst the believers of God the greatest amount of love. The friends of God must be willing to sacrifice their lives for each other; their love must attain such heights of idealism and self-abnegation. If such a state becomes realized, then this Cause has given its results; but if it does not attain to this summit of renunciation, then the Cause has not produced any fruit. The fruit of this Tree is Love.
The aim of the appearance of all the Prophets—the Manifestations of the holy, divine verities, the revelations of the holy Scriptures has been for the creation of love in the hearts of men.
His Holiness, Bahá'u'lláh, underwent all vicissitudes and trials in order that hearts might be cemented together. You must love each other very much.
The believers of God must become distinguished from all the rest of the world through their deeds. One of these deeds is love. By observing them, men must be astonished and wonder at this love existing amongst the believers of God, exclaiming rapturously, “What attraction! What affection! How they are united together! How they have become the expression of one spirit and the emanation of one heart!”
--PHOTO--
A group of delegates and friends attending the Seventeenth Annual Convention and Congress of the Bahá'ís of the United States and Canada, at Green Acre, Eliot, Maine, July 5 to 8, 1925.
| VOL. 16 | AUGUST, 1925 | NO. 5 |
THE GREATEST need of this age is unity and co-operation. No argument is required to substantiate the idea that unity is the necessary basis of all constructive effort, and therefore of civilization itself. All history teaches us that lesson. The great empires of the past, that have patiently built up their civilizations by slow organizing of separate and rival communities into an organized whole, have crumbled to pieces again as soon as their cohesive force was spent. The lack of unity proved the cause of downfall and destruction.
The world has reached a point today where through rapid means of intercommunication it has so shrunk in size as to necessitate world harmony and brotherhood as the only alternative to universal fratricide. There can no longer be civilizations and political entities living remote one from another and mutually undisturbed, as for instance China and Egypt of the ancient times. Continental barriers, even the oceans themselves, no longer serve as buffers to prevent action and reaction between the great groups of world peoples. There can be no question of that. The only question is, of what nature will that action and reaction be?
The Bahá’í Movement, as, indeed, all the religions of the past, is essentially a call to unity, to world brotherhood and peace. Bahá’u’lláh said, “Glory not in this, that you love your country, but rather glory in this, that you love your kind (humanity).” This means, not that true patriotism is to be discarded, but that the world, rather than that semi-artificial conglomeration called a nation, is to be henceforth the unit of thought and action. Toward this world-unity Bahá’ís in almost every race and nation of the world are working; and it is their ardent faith that in due time the vision and teaching of Bahá’u’lláh will be fulfilled, and that the whole world will become as one family.
UNITY BETWEEN those large groups of humanity called nations, or, indeed, between any rival groups, is, however, but one phase of a two-fold issue. The other phase is unity within the group, a reality which manifests itself in action as cooperation. That cooperation is to be the keynote of the coming civilization many inspired souls have envisioned, and there is a great deal of utterance upon the subject, both from the platform and from the printed page. But cooperation is so new to the world that many fail to understand the essential features of this form of group action. True cooperation, the kind needed for the emerging of the new civilization based on brotherhood, means far more than merely acting together, as the derivation of the word would imply, and as the current understanding of it goes. One would almost wish a new word to be coined to express that kind of acting together which is devoid of self. This, and this alone, is true cooperation,—the merging of the individual into the group in such a harmonious way that a group soul is formed; and there results not an aggregate of the individual opinions present, nor the triumphant emergence of the more powerful of those opinions, but the birth of an idea which is the creation of the group-mind in action. This is practically a new kind of thinking for humanity. It must not be confused with mob-thinking,
which is the control of a group by the powerful ideas projected by a leader or a small group of leaders.
This severed method of group action is almost unknown in the world today, much as cooperation is emphasized and set forth as a principle of action by many organizations. For if one analyzes carefully the thing that takes place in such organization work, it is found to be the working out, in real though perhaps concealed rivalry, of various individual ambitions and conflicting ideas into a workable platform satisfactory to enough people within the organziation to win their acceptance. In other words, even the most harmonious of conventions or other actions taken by groups is in reality too much a hidden warfare between ideas, ambitions, and individual wills, at times breaking out into the open in controversies and battles of rival factions. This is not cooperation.
TRUE COOPERATION is a spiritual thing, in which only spiritual man can take part. Just as it needed a divine teaching to give to mankind the idea of a forgiving and selfless love, so it has needed a divinely inspired teaching today, from the founder of the Bahá’í Movement, Bahá’u’lláh, to give mankind the idea of harmonious, unified, group action, entirely free from the rivalries of egos. This kind of action implies entire freedom from dogmatism. One must be not too ardent in defending one’s idea, even though it seem the only right and true idea. For the insidious motives of egotism set a trap even here that would defeat the purposes of harmony in action by the conviction of right as against others’ wrong. Even this too solid conviction must be sacrificed, it would seem. Bahá’u’lláh, when queried as to which of two violent disputers over some religious question was in the right, said that both were in the wrong, since they had entered into controversy.
It is evident, however, that individuals can sacrifice their idea of what is right and best only on one condition, that they have faith that divine power and guidance will bring the right to pass, and that a group, united in God’s name, and for His purposes, will if joined in true and prayerful cooperation be guided into the right course of action. And Bahá’u’lláh has in effect taught that if one differs from a friend as to what is right, one should not oppose too strongly, but let the matter rest in God’s hands; and even if what one thinks is the wrong thing wins the field, God will bring by means of the unity which results from abnegation a greater right to pass.
Thus Bahá’u’lláh has pierced to the very center and core of controversy and factionalism. The last ramparts of disunity are stormed and captured when the subtlety of the ego in maintaining a fight apparently in the name of right is inhibited.
BUT ONE MAY ASK, do Bahá'ís succeed in carrying out these principles of unity in action, of spiritual cooperation? Have they achieved anything distinctive for the world in this direction, anything exemplary, which may serve as a model and inspiration to organization work, to the art and science of government itself? One might truly say that the inner history of the Bahá’í Movement has virtually been a process of evolution from the human, worldly way of organization, to this newly revealed, divine way. To claim that Bahá'ís throughout the world have reached the point where they are capable of carrying completely the spirit of true cooperation into all their activities, would be to claim that man can change from an imperfect to a perfect creature, from a carnal to a spiritual being, in the twinkling of an eye. On the contrary, perfection is obtained as the goal of an immensely slow and agonizing process. It will come about gradually. "A plant that grows too quickly lasts but a short time.”
But perhaps sufficient success has been attained, here and there, to point the way. Some things have already been achieved, unique and inspiring, as regards group action. Of such the annual Bahá'í convention
[Page 509]
held at Green Acre the first week
of July is a striking example. It seemed
to those who had the privilege of attending
it, marvelously free from controversy
and the clash of wills. Discussion of important
questions was amicable and harmonious
to an extent made possible only
by the submerging of the individual into
the unity of a spiritual love and brotherhood.
Each session was characterized by
the same spirit of deep inner harmony and
love, the effect of which was to give inspiration
and refreshment. How wonderful
will be the politics of the future,
when the spiritual principles are adhered
to, and people are elected to office for the
simple reason that they truly seem to the
majority of voters to be the best men
or women possible for such office!
Thus it would seem that there was in this Convention a very great example of the new, spiritual way of transacting business; of that cooperation which when widely practiced will transform the world. For just as the result of personal ambition achieved through competition is the tendency on the part of the mass to pull down the eminent and successful from their pinnacles of greatness, causing the loss of valuable abilities to the body politic from the sheer reason of jealousy—so the result of cooperation in which the individual sacrifices self will be the loyal support by the populace of their chosen leaders and the complete utilization of all their leaders’ gifts and abilities. There has been an avoidable, lamentable lack of stability in all configurations of humanity in the past, due to this battle of human wills. Continuity of effort, strength of purpose, clearness of insight, have been sacrificed to the gods of selfish and individualistic desires.
If humanity has here and there muddled through to success, it is because of the selflessness and pure idealism of some of its leaders. What humanity can accomplish when all of its leaders are so characterized, and when those led are free from envy, only future ages can declare. One’s imagination is staggered at the immensity of the achievement for human progress under such conditions. This is what the Bahá’í Cause aims at, and what it will accomplish if its followers live the teachings.
HENCE we may regard this year’s Convention at Green Acre, humble and unheralded in the outer world as it was, as a turning point not only in the history of the Bahá’í Cause but in the history of the world. For this gathering seems to us to mark the beginning of that spiritual consultation and legislation upon which the whole body politic and civilization of the future will be based. In that day whole bodies of men, as well as individuals, will be guided by God; and His Will consequently will be done on earth, as it is in heaven—which means the arrival of the Millennium. Nothing can hinder the ultimate achievement of this goal.
“PEOPLE HAVE come to realize that in unity there lies strength; in concentration of purpose there is power; and in self-sacrifice there is growth and development. Just as we are often ready to sacrifice our possessions, our wealth, and our lives for the sake of truth, we must likewise be willing to sacrifice our opinions and ideas, if we know that such a thing will bring about unity and accord. Now, in Persia the friends have been ready to sacrifice not only possessions and lives, but they have also sacrificed their individual opinions for the sake of the unity of the whole.”
THIS DAY is the day of unity and nobility. You must associate with each other with utmost love and unity and try to help and co-operate with each other. Each one of you must become the embodiment of kindness and affection. . . . Through the Power of Bahá’u’lláh all will be united. (B. S., page 336.)
CONSIDER the harm which comes to a family through discord and dissension. Consider, too, what favors and blessings descend upon that family when unity exists among its various members. Likewise reflect what would descend upon the great human family—upon humanity in general—if unity were established. Although the benefits and good results of unity are clearly manifest and the harm and ill effects of discord apparent, yet in this century means are witnessed for assisting man in the attainment of fellowship and unity. . . . They (the Prophets) endured hardships, suffered persecution and death for our sakes, that we might be taught to love one another, be united and affiliated instead of discordant and at variance. Now in this radiant century, let us try to carry out the good pleasure of God. (STAR OF THE WEST, Vol. 3, No. 11, p. 13.)
THE HUMAN organism may be taken as an example of the body politic. As long as the members and parts of the human organism are at peace, co-ordinate and co-operate together peacefully and harmoniously, we have as the result a perfection of life in its fullest form; where they differ we have the reverse. . . . As long as there is an amicable understanding and unity of action and co-ordination among these elements which go to form this phenomenal being, there we have peace. (Wisdom Talks, p. 21.)
UNITY, the gathering of accord and union, is indicative of the loving power of God, for the reality of Divinity is expressed. . . . The favors of God are endless. The infinite bounties of God have encompassed the whole world. We must emulate the bounties of God; and just as the bounties of God—the bounty of life, for instance—encompasses and surrounds all, so likewise we must become connected together so that each may be a part of the whole. (STAR, Vol. 3, No. 10, p. 5.)
STRIVE with heart and very life that day by day agreement and unity may increase. In discussions look toward the reality without being self-opinionated. Let no one assert his own mere opinion, nay rather, let each investigate the reality with the greatest love and agreement. Consult together upon every matter, and when one presents an exposition of reality, that shall be acceptable to all. Then will unity and spirituality increase among you, your illumination will be greater, your happiness and joy more abundant and you will draw nearer and nearer to the Kingdom of God. (STAR, Vol. 3, No. 10, p. 15.)
HE WHO expresses an opinion must not voice his opinion as if that opinion is correct or right, but he must give it as a contribution to the consensus of opinion, for the light of reality becomes apparent when there is a coincidence of two opinions. . . . With the greatest or the utmost serenity, sobriety, soberness of temperament, with the utmost state of tranquillity, perfect composure and absolute calm and composure, should man weigh his opinions. But before expressing his own opinion he must weigh the opinion previously expressed. When he sees that the opinion previously expressed is better, he must immediately accept it. He must not be willful in having an opinion of his own. This we call the endeavor
at arrival at unity or truth. . . .
The members must be in the greatest spirit of fellowship toward one another, so that good results may be forthcoming. (Wisdom Talks, p. 7.)
WE CANNOT bring love and unity to pass merely by talking of it. Knowledge is not enough. . . . Knowledge is the first step; resolve, the second step; action, its fulfillment, is the third step. . . . Today the force for unity is the Holy Spirit of Bahá’u'lláh. He manifested this spirit of Unity. . . . Think what a difference there is between this time we are living in now, and seventy years ago! Think of the progress! the progress towards unity and peace.
It is God's Will that the differences between nations should disappear. Those who help on the cause of unity are doing God’s work. Unity is the divine bounty for this luminous century. (London Talks, p. 46, 52.)
THE OBJECT of Gods teaching to man is that man may know himself in order to comprehend the greatness of God. The Word of God is for agreement and concord. If you go to Persia where the friends of ABHA are many, you will at once realize the unifying force of God’s Word. . . . Strive always that you may be united. Kindness and love in the path of service must be your means. (London Talks, p. 77, 128.)
CONSIDER—Unity is necessary to existence. Love is the very cause of life; on the other hand, separation brings death. In the world of material creation, for instance, all things owe their actual life to unity. . . . So it is with the great body of humanity. The wonderful law of attraction, harmony and unity, holds together this marvelous creation. As with the whole, so with the parts; whether a flower, or a human body; when the attracting principle is withdrawn from it, the flower, or the man, dies. It is therefore clear that attraction, harmony, unity and love, are the cause of life, whereas repulsion, discord, hatred and separation bring death. We have seen that whatever brings division into the world of existence, causes death. Likewise, in the world of the spirit does the same law operate. Therefore, should every servant of the One God be obedient to the law of love, avoiding all hatred, discord and strife. (Paris Talks, p. 138.)
IT IS OUR duty to put forth our greatest efforts and summon all our energies in order that the bonds of unity and accord may be established among mankind. . . . All the Divine Manifestations have proclaimed the oneness of God and the unity of mankind. They have taught that men should love and mutally help each other in order that they might progress. The divine purpose is that men should live in unity, concord and agreement and should love one another. . . . Therefore unity is the essential truth of religion and when so understood embraces all the virtues of the human world. Praise be to God! This knowledge has been spread, eyes have been opened and ears have become attentive. Therefore, we must endeavor to promulgate and practice the religion of God, which has been founded by all the prophets. And the religion of God is absolute love and unity. (Pro. of U. P., p. 29.)
THE PURPOSE of true unity is real and divine outcomes. From these limited unities mentioned only limited outcomes proceed whereas unlimited unity produces unlimited result. For instance, from the limited unity of race or nationality the results at most are limited. It is like a family living alone and solitary; there are no unlimited or universal outcomes from it.
The unity which is productive of unlimited results is first a unity of mankind which recognizes that all are sheltered beneath the overshadowing glory of the All-glorious; that all are servants of one God; for all breathe the same atmosphere,
live upon the same earth, move beneath the same heavens, receive effulgence from the same sun and are under the protection of one God. This is the most great unity, and its results are lasting if humanity adheres to it; but mankind has hitherto violated it, adhering to sectarian or other limited unities such as racial, patriotic or unity of self-interests; therefore, no great results have been forthcoming. Nevertheless it is cetrain that the radiance and favors of God are encompassing, minds have developed, perceptions have become acute, sciences and arts are widespread and capacity exists for the proclamation and promulgation of the real and ultimate unity of mankind which will bring forth marvelous results. It will reconcile all religions, make warring nations loving, cause hostile kings to become friendly and bring peace and happiness to the human world. It will cement together the Orient and the Occident, remove forever the foundations of war and upraise the ensign of the “Most Great Peace.” These limited unities are therefore signs of that great unity which will make all the human family one by being productive of the attractions of conscience in mankind.
Another unity is the spiritual unity which emanates from the breaths of the Holy Spirit. This is greater than the unity of mankind. Human unity or solidarity may be likened to the body, whereas unity from the breaths of the Holy Spirit is the spirit animating the body. This is a perfect unity. It creates such a condition in mankind that each one will make sacrifices for the other and the utmost desire will be to forfeit life and all that pertains to it in behalf of another’s good. (Pro. of U. P., p. 3.)
WHATEVER IS conducive to the unity of the world of mankind is most acceptable and praiseworthy; whatever is the cause of discord and disunion is saddening and deplorable. Consider the significance of unity and harmony! . . . In the world of minds and souls, fellowship, which is an expression of composition, is conducive to life; whereas, discord, which is an expression of decomposition, is the equivalent of death. Without cohesion among the individual elements which compose the body-politic, disintegration and decay must inevitably follow and life be extinguished. . . . How glorious the spectacle of real unity among mankind! How conducive to peace, confidence and happiness if races and nations were united in fellowship and accord! The Prophets of God were sent into the world upon this mission of unity and agreement. (Pro. of U. P., p. 53.)
IN ALL THE world of creation all the existent beings are in the utmost connection. Through this connection mutual helpfulness and co-operation is realized. This mutual helpfulness and co-operation is the origin of the conservation of the forces of life. If for one instant this helpfulness and co-operation were cut off from the sources and realities of things all the existent beings and things would be thrown into confusion and chaos and be reduced to nothingness and annihilation. For a soul independent of all the other souls and without receiving assistance from other sources cannot live for the twinkling of an eye; nay rather, he will become non-existent and, reduced to nothingness; especially among the believers of God between whom material and spiritual communication is developed up to the highest point of perfection.
It is this real communication, the essential necessity and requirement of which is mutual helpfulness, co-operation and confirmation. Without the complete establishment of this divine principle in the hearts of the friends of God nothing can be accomplished, for they are the hyacinths of one garden, the waves of one sea, the stars of one heaven and the rays of one sun. From every standpoint, the essential unity, the luminous unity, the religious unity and the material unity are founded and organized between them. (STAR, Vol. 5, p. 154.)
WHATSOVER is conducive to unity is merciful and from the divine bounty
itself. Every universal affair is divine. Everything which conduces to separation and estrangement is satanic because it emanates from the purposes of self. . . . The elect of humanity are those who live together in love and unity. They are preferable before God because the divine attributes are already manifest in them. (STAR, Vol. 3, No. 10, p. 23.)
HE HAS CREATED all with His power, supplied all with His mercy, and trained all with His divinity. You will not find in the creation of the Merciful any differences. Then let us follow the glorious Lord in our good policy; dealing with justice, favor and generosity. . . .
Let us be as one family, with justice and kindness. Let us blend as water and wine. Let us unite as the unity of the souls; We cannot establish a policy greater than the policy of God. We cannot find anything which is suitable to the world of humanity greater than the Bounties of God. Then be ye guided with the examples of the Lord. Do not change the gift of God, which is perfect unity. (STAR, Vol. 5, p. 154.)
PRAYER
We met, we talk’d, we listen’d, and lo:
God, the Shining One, the Peerless,
Fill’d our souls with love so fearless
That temple walls were cleans’d from sin
And fit for Him to sojourn in.
We sat, we pray’d, we waited, and lo:
God, the Glorious One, the Father,
Came Himself our gifts to gather,
And ev’ry deed our spirits told
Was magnified a thousand-fold.
We stood, we wept, we trembled, and lo:
God, the Mover of creation,
Granted each his proper station,
Appointed each a hidden scar,
The Sacred Wonder of Abhá.
RELIGION
I. The Fruits of the Struggle
GEORGE ORR LATIMER
Editor’s Note: This is the first of a series of articles by Mr. Latimer on one of the most important problems of the religious life of today. The next article
will deal with the question of Evolution.THE results of the struggle between science and religion are inevitable. Just as the pseudo-scientific Ptolemaic system of astronomy gradually gave way before the truths discovered by Galileo, just so surely will modern scientific discovery break forth from the bondage of fundamentalist theory and establish a new order of scientific religion.
The trial now going on in Dayton, Tenn., with its array of legal and scientific talent, raises the question as to the right of the State to forbid the teaching of evolution. Several of the southern states have passed a similar law, while the legislatures of ten other states are seriously considering the adoption of such a law. Speaking of this law, President R. B. von Kleinschmidt of the University of Southern California says: “It is most un-American because it violates the constitutional rights of liberal education and speech and is also un-Christian because it is intolerant.”
The real issue is not whether the theory of evolution is right or wrong, but is based rather on the predication that it is unwise for the younger generation to learn about different theories, with the idea of choosing one as a basis of belief. “Opposition to the truth,” states President William Mather Lewis of George Washington University, “has always proved a failure. It would be as practicable to attempt to sweep back the Atlantic with a broom as to suppress the consideration of the theory of evolution through legislation.” Many leaders of the higher institutions of learning agree that the teaching of some theory of evolution is essential to modern education, but not, however, that such a belief shall be forced on the students any more than a belief in Muhammadanism or Buddhism is insisted upon after a course of study in comparative religion.
The controversy over the theory of evolution, however, is only one phase of the many differences which exist between the modern scientific scholar and the conservative or fundamental religionist. Many other questions are awaiting satisfying answers, such as whether the Bible is the Word of God or contains the Word of God; Jesus Christ is the Son of God or a Son of God; his birth was supernatural or natural; his, death was expiatory or exemplary; man is a sinner, fallen from original righteousness and, apart from God’s redeeming grace, hopelessly lost, or he is a victim of environment, but through self-culture can make good; faith in the atonement of Christ’s blood brings supernatural regeneration from Above, or works in following Christ's example brings natural development from within. Likewise the
“God made Religion and ‘Science to be the measure, as it were, of our understanding. Take heed that you neglect not such a wonderful power. Weigh all things in this balance.”
belief in miracles, transsubstantiation, the descent into hell, and the bodily ascension into heaven, are the bases for more controversy.
Not only do the religionists and scientists differ over the acceptance of the fundamental doctrines of the church, but even very eminent co-religionists are divided. We find Dr. G. Machen, assistant professor of New Testament Literature and Exegesis of Princeton University, stating: “Far from being inimical to social progress, Fundamentalism is the only means of checking the spiritual decadence of our age;” while Dr. Charles P. Fagnani, holding a chair of New Testament Exegesis at Union College, avers: “Social progress cannot wait another 2,000 years to see whether the Fundamentalist type of religion can do any better in the future than it has in the past.”
In reality science and religion are not at variance; modernism and fundamentalism are. The latter is wanting in charity, weak in faith and lacking somewhat in veracity. It looks for a cataclysmic end of human life without a satisfying resultant plan for the spiritualization of the world. The former is greedy of thought, strong in unbelief and sometimes stretches the truth. It denies the miracles of healing and does not keep up with the advance of science. It does not follow, when certain revelations of science are contrary to biblical writings, that they are in conflict with things spiritual. It will only be through teaching the proven facts of science from the cradle to the grave, together with the moral teachings of our parents, that the human race will rise to the heights intended for it by the Creator.
Science postulates the doctrine of ceaseless cause and effect. There is no conflict with the religious doctrine of ceaseless moral accountability. In like manner, as science declares that matter and force are indestructible, so religion states the human soul is indestructible. Denial of one or the other limits the great Creative Force, termed by some, Nature, by others, God. Unfortunately confusion often arises through varying terminologies. Misleading theories or statements are used to explain some scientific fact.
Happily there is a group of modern scientists, headed in America by Henry Fairfield Osborn and Robert A. Millikan (last Nobel prize winner in physics), who are working for the rapprochement between science and religion. Professor Millikan points out that the most important thing upon which the weal or woe of the race depends, is a belief in the reality of moral and spiritual values for “it was because we lost that belief that the world war came, and if we do not find a way to regain and strengthen that belief, then science is of no value. But, on the other hand, it is also true that even with that belief there is little hope of progress except through its twin sister, only second in importance, namely, belief in the spirit and the method of Galileo, of Newton, of Faraday, and of the other great builders of this modern scientific age—this age of the understanding and control of nature, upon which let us hope we are just entering.”
Professor J. B. S. Haldane, eminent physiologist, denies the mechanistic theory of life which denies God in the universe, holding it has no meaning in relation to the characteristic phenomena of life. He asserts: “We cannot dispense with the distinctive conception of life. Let there be no mistake, however, about what this implies. It implies that the old conception of visible reality which Galileo and Newton set forth has broken down; and that there is no use in appealing to that conception in support of the mechanistic theory of life. Life would be unintelligible on that conception; but it is reality that science has to deal with, and not an ideal world of mechanism.” He concludes that in this materialistic age: “If I thought that my country could get on equally well without churches I should not care what was taught in them. But I do not think so.
We need to be constantly reminded of that spiritual reality which manifests itself in willing service of every kind, and without the perception of which our country would relapse into chaos.”
Mr. Bryan, in a lecture at Brown University during his recent campaign against the teaching of evolution, failed to answer a question asked by one of the students. The question propounded was: “Is it not possible that there may be philosophy gained by evolutionary thinking which presents a worship and reverence for future generations as an ideal and looks toward the development of heaven upon earth through the use of science; and is not this ideal a fine and worthy one, capable of producing a not less noble standard of morality?” Vernon Kellogg, professor of Biology at Stanford University, answered this question in part in the Atlantic Monthly of April, 1924, stating: “Evolution makes its appeal to reason, but its acceptance does not mean the abasement, let alone the denial, of emotion, faith and religion, those great springs of the higher human attitudes and activities. That there may be a God who has put his spirit into men, the evolutionist can, believe as well as anyone else. There is nothing in the conception of evolution to deny God, or to make man irreligious, or to lessen the aspiration of his soul.” Professor Osborn, in his recent articles in The Forum, admits that even though the courant freedom in thought has led to license and the lessening of the Bible in its eternal influence on conduct, yet the belief in evolution or any other great principle of Nature does not release us from the highest ideals of conduct for—“it is not for man to question his Creator, but to accept every act of Creation as an Act of God.” He completes the answer to this question when he says: “The moral principle inherent in evolution is that nothing can be gained in this world without an effort; the ethical principle inherent in evolution is that the best only has the right to survive; the spiritual principle in evolution is the evidence of beauty, of order, and of design in the daily myriad of miracles to which we owe our existence.”
There are undoubtedly many scientists so convinced of the adequacy of the mechanistic theory that they would not accept this answer. Many psychologists, including Dewey and McDougall also do not find much place for the soul in their philosophy. It is certain that Mr. Bryan and the fundamentalist school will not accept this answer either. However there are many progressive scientific thinkers who admit that the factors of spiritual advancement and human evolution are co-related. Harnack, a scientific theologian says that “in spite of intense effort our modern thinkers have not succeeded in developing a satisfactory system of ethics and one corresponding to our deepest needs on the basis of monism. They will never succeed in doing so.”
There are also emancipated leaders of religious thought, such as Dr. Harry Emerson Fosdick, Bishop Brown, Rabbi Stephen S. Wise, Dean Inge, Dr. John Herman Randall and the Reverend Percy Stickney Grant, who are in the vanguard of a movement for greater religious tolerance. Dr. Grant discloses a deep-rooted cause for the intolerant attitude when he says: “It is pitiful to see how many there are among the professed ministers of Christ, who, in an hour of popular discussion of some vital truth, are proved by their attitude of dismay or by, their uninstructed denunciations, never to have thought at all seriously or deeply about most momentous questions.”
It is, therefore, most significant at a time when a large group of the clergy and their followers are declaring their firmness in “lighting for the faith”—a rigid, formal orthodoxy, and another group of thinkers are clinging tightly to the mechanistic teaching of Descartes or
the materialistic doctrines of Darwin, that a group of thirty-five prominent Americans, fifteen of whom are scientists, including seven biologists, four physicists, two civil engineers, one astronomer and one psychologist, would sign a ‘Joint Statement upon the Relations of Science and Religion’ that amounts to a profession of spiritual faith.
Professors Millikan and Osborn were the drafters of this most remarkable credo which sets forth the belief of these thirty-five progressive thinkers in the following statement:
"The purpose of science is to develop without prejudice or preconception of any kind, a knowledge of the facts, the laws, and the processes of nature. The even more important task of religion, on the other hand, is to develop the conscience, the ideals, and the aspirations of mankind. Each of these two activities represents a deep and vital function of the soul of man, and both are necessary for the life, the progress and the happiness of the human race. It is a sublime conception of God which is furnished by science, and one wholly consonant with the highest ideals of religion when it represents Him as revealing Himself through inbreathing of life into its constituent matter, culminating in man with, his spiritual nature and all his Godlike powers.”
A purely materialistic conception, limited by the sense perceptions, fails as a satisfying philosophy of life. In the light of a new understanding Nature is the inherent property and necessary relationship derived from the reality of things even though they be in the utmost diversity. The nature of ether is unknown at present, but its waves, producing heat, light and electricity, prove its The essence of Divinity is likewise unknowable, but by the intuitive faculty, observation, reasoning power and the revelations that come with faith, man can discover the bounties of the spiritual realm and can believe, beyond doubt, in the existence of God.
Already fruitful results from the present struggle are assured. Ere long the agnostic will have experiences similar to those of the famous Alfred Russell Wallace, who, after having discarded all belief in Christ, discovered that ‘the materialistic mind of his youth was being slowly moulded into a socialistic, spiritualistic and theistic mind,’ which culminated in his book “The World of Life.”
Just as the physical body is in need of the heart to correlate its organs for their proper functioning, an all-unifying agency is needed to link the diverse realities of man and nature together. When the world generally recognizes the fact that a Universal Reality is controlling the wondrous laws of nature and at the same time directing the inner and outer faculties of man, and further, that this Reality, by means of cooperation and interaction, enables the component parts of the universe to discharge their respective functions in perfect order, then an ideal understanding will exist as to the purpose of creation.
Walter Rathenau, in his “Was Wird Werden” re-discovers the soul of man and emphasizes the importance of the spiritual faculty when he writes “Yet as surely as we know that the awakening soul is the divine sanctuary for which we live and are, that love is the redeemer who will liberate our innermost good and will weld us to a higher unity, just so surely do we recognize in the inevitable world-struggle of mechanization the one essential—the will toward unity. In so far as we oppose to mechanization the token at which it pales, namely, transcendental philosophy, spiritual devotion, faith in the absolute; in so far as we illuminate the true nature of mechanization, reaching out to the secret core of the will to unity—so far shall mechanization be dethroned, and constrained to. service. . . . . Woe to the race and to its future should it remain deaf to the voice of conscience; should it still be petrified in materialistic apathy; should it rest content with tinsel; should it submit to the bondage of selfishness and hate. We are not here for the sake of
possessions, nor for the sake of power, nor for the sake of happiness; we are here that we may elucidate the divine elements in the human spirit.”
More deeply penetrating the core of the subject is the spiritual philosophy of C. L. Morgan as expressed in his recent Gifford Lectures on “Emergent Evolution.” He thus concludes: “It is taken for granted as scarcely open to question by practical folk, that mind is preeminently a cause of certain noteworthy changes in the face of nature, and is in a very special sense active—so much so that the activity we feel, when through exercise of the will we ourselves are causes, best illustrates what is meant by causal activity. Carry this a stage farther, lifting it to a higher plane of thought, and we have the widely accepted belief that ultimately all observable change is due to some form of Spiritual Activity.”
In conclusion, a permanent basis of conduct upon which both science and religion can unite is completed with the acceptance of a sublime thought by ’Abdu’l-Bahá:
"Man in this age has learned the weight of the sun, the path of a star, the movement of an eclipse—the advance step now is to learn the expansion of the inflexible law of matter into the subtler kingdom of spirit, which contains a finer gravitation which holds the balance of power from age to age unbroken. Blessed is that soul who knows that against all appearances, the nature of things works for truth and right forever . . . . The emancipated soul sees with the eyes of perfect faith because it knows what vast provisions are made to enable it to gain the victory over every difficulty and trial. Yet man must ever remember the earth plane is a workshop, not an art gallery for the exhibits of powers. This is not the plane of perfection, but earth is the crucible for refining and moulding character.”
BETWEEN the message of Christ and that of Bahá’u’lláh there is an inward, spiritual relationship of utmost significance. The purpose of the religious movement established by Bahá’u’lláh more than seventy years ago is to bring into direct, practical application to all the affairs of life that vision of divine love which the Holy Spirit breathed through the heart of the messenger, Jesus.
But that there may be in this new age a permanent foundation for all efforts of service, and a truly helpful bond of understanding between those striving to promote the Kingdom of brotherhood and peace, Bahá’u’lláh has revealed the essential identity of the teachings of Christ with the teachings of the other prophets and messengers. Every ground of suspicion, antagonism and aloofness between the members of different religions has been removed by the principle that faithfulness to the one religion demands equal loyalty to all.
Concerning the apparent differences between the message of Christ, Moses, Zoroaster, Buddha or Muhammad, Bahá’u’lláh has stated that Revelation consists of two sets of teachings: the spiritual teaching for the soul of man, which is eternal and unchanging, and the moral laws and institutes for the protection of society which each messenger gives in
accordance with the needs of the time, and which later prophets abrogate as conditions demand. Down through all the ages, therefore, we may discern one unbroken thread of spiritual faith—the bond between God and man: the integrity of man’s inner life, and the ever-enlarging capacity for union and harmony among diverse nations and races.
Re-examining, in the light of this principle, the message of the prophets of the past, we find their most powerful declaration to be the assurance that an age shall come when the divine law will rule all the affairs of men, and the spirit of cooperation will redeem politics from war and industry from selfish greed.
It is the renewal of this divine promise that has inspired the followers of Bahá’u’lláh with a conscious faith enabling them to mingle with the members of all religions and races without prejudice, and to maintain this universal attitude amidst unparalleled persecution and suffering. To the Christian, the Hebrew and the Muhammadan followers of Bahá’u’lláh alike, the fulfilment of this Covenant is the fruit upon the Tree of Religion and Life; an increase rather than a lessening of their traditional loyalty.
The spiritual possibilities of this new age have been very clearly stated in the words of ’Abdu’l-Bahá: “O noble friends, seekers after God! Praise be to God! Today the light of Truth is shining upon the world in its abundance; the breezes of he heavenly garden are blowing throughout all regions; the call of the Kingdom is heard in all lands, and the breath of the Holy Spirit is heard in all hearts that are faithful. The Spirit of God is giving eternal life. In this wonderful age the East is enlightened, the West is fragrant, and everywhere the soul inhales the holy perfume. The sea of the unity of mankind is lifting up its waves with joy, for there is real communication between the hearts and minds of men. The banner of the Holy Spirit is uplifted, and men see it, and are assured with the knowledge that this is a new day.
“This is a new cycle of human power. All the horizons of the world are luminous, and the world will become, indeed, as a garden and a paradise. It is the hour of unity of the sons of men and of the drawing together of all races and all classes. You are loosed from ancient superstitions which have kept men ignorant, destroying the foundations of true humanity.
“The gift of God to this enlightened age is the knowledge of the oneness of mankind and of the fundamental oneness of religion. War shall cease between nations, and by the Will of God the Most Great Peace shall come. . . .
“There is one God; mankind is one; the foundations of religion are one. Let us worship Him, and give praise for all His great prophets and Messengers who have manifested His brightness and glory.”
(From Address at “Fellowship of Faiths” meeting, New York.)
The important thing is to spread the Teachings of Bahá'u'lláh in our own century. Whoever listens to these Teachings, properly explained, will say, “Here is the truth—that which will render life a greater thing.”
--PHOTO--
IN THE WORLD
STANWOOD COBBTHE tread of countless feet upon these steps has brought to the one who lived at their top a greater devotion than kings and queens receive. If ’Abdu’l-Bahá, for forty years, could not leave Aqá to spread his teachings through the world, the world could come to Aqá, and did come, carrying hence the message of “Peace on Earth, Good Will to Men.” Bahá’u’lláh, the Founder of the Bahá’í Movement, and ’Abdu’l-Bahá, were prisoners, but nothing could stop the spread of this Teaching which was destined for all humanity.
In 1898 the first American found her way to Aqá, Mrs. Lua Moore Getsinger, and upon her return was the cause of sending many others there.
In 1908 the writer had the great privilege of visiting ’Abdu’l-Bahá under her guidance. I shall never forget the scene of parting. The time for departure had come. Upon the top of these steps stood ’Abdu’l-Bahá, in kindly benediction of farewell. Down the steps slowly, sobbing as if broken-hearted, Lula Getsinger reached the carriage which was to bear her away from that One whose presence meant joy to her, and whose absence grief. The view of these steps then and there became photographed on my mind, and this scene, so simple, has in it forever a quality of majesty, of elevation, of spirit-giving heights. It is the most wonderful flight of steps in the world.
This picture was sent to us by Mrs. Claudia Stuart Coles of London, formerly of Washington, D. C. It was taken by Miss Effie Baker, one of the group of Australian-New Zealand friends who recently made a pilgrimage to Aqá and Haifa in Palestine. They are now in London, and Mrs. Coles writes of them in the following glowing terms:
“The New Zealand pilgrims have but one idea—to awake people to the privilege of knowing the Manifestation in the Day of Realization. Gracious! I enjoy the spirit they radiate. We worship in truth. Dear Mrs. Blundell from New Zealand read the Tablet of Wisdom from Bahá’í Scriptures on Sunday with such clearness and power. She is silver-haired, a seeker all her life, a pioneer in many forward movements in New Zealand, but now she says ‘There is no more search. When the Word of the Manifestation is available, people’s opinions vanish like mist before the rising sun.’ Her children, both grown, have opened out in realization since coming to England and finding their relatives unaware of the Bounty they have found. Such workers! Ethel Blundell said, ‘I have gone deep into all the new movements as they have come to New Zealand, but Mr. Dunn brought the Light of the Manifestation of God through the Center of His Covenant. That was what arrested my attention. I knew it was in the world, but I knew he had the Truth.’ . . .
“I wish I could send something to every believer I know. I do pray for all, every one. The only way we can help Shoghi Effendi, in the great things that the Cause needs from him, is to pray for the unfolding of spiritual perfections in the heart of every believer so that all of us, as one mirror turned to the Heavenly Light, may reflect that Glory with clearness and power. May ’Abdu’l-Bahá help us to help each other. It is not by argument, but by the fire in the heart that the ego is consumed.”
THE Bahá'í Message is essentially a Message of Joy. The old garment of long-faced piety, worn threadbare and torn, which was mistaken for religion, hiding more often the hypocritical heart of a Pharisee, must in this day be laid aside, and the white robe of rejoicing adorn the form of man.
We are living in the “Great Day of God,” of which ’Abdu’l-Bahá has said, “If you are not joyful in this great day, for what season do you wait?” and, “Should you spend all your time in praising God, you would never be sufficiently grateful to Him for having brought you to this great day of fruition when the Tree of Reality is bearing its fruit.” Also has he said, “This is the world of tribulation and torment and the mission of the Great Teacher is to turn men away from these anxieties and infuse life with infinite joy. When the Divine Message is understood, all trouble will vanish. Man must attach himself to an Infinite Reality so that his glory, his joy and his progress may be infinite.”
As Bahá’ís we have attached ourselves to the “Infinite Reality” and we should arise to the mountain-top of realization, and sing aloud, “Joy to the world”—sing it until its echos reach not only unto the high heavens, but down into the darkest valleys of gray materialism and black despair.
Joy is a constructive force, creative and powerful in its results. The Bible reads, “A cheerful heart doeth good like medicine,” and the world, sick unto death, needs this healing note of Joy as never before in the history of man.
We know that the Word has been spoken in the East, and the Dawn of Peace is breaking. By sword, and flame, and tears a great civilization is being purified and cleansed to prepare it for its high destiny. In its ordeal is sounded the keynote of its evolution—Sacrifice. It can arise in no other way, and that sacrifice is being accomplished through calamity and woe, such as the late war; a sacrifice so mighty in its scope that the heart of man looks on amazed at its own endurance, and begins to glimpse its divine origin.
Meanwhile quietly and perhaps unnoticed, during all this turmoil which gives the world its final tests, a New Civilization is being founded which will become the kingdom of a New Race, with a different keynote—“Mercy.” Long will be the Path until it comes to its goal, and many will be the difficulties along the way, yet it surely shall attain, and fulfill its part in the Divine Plan.
Already are the doors of this Kingdom open and thousands have entered in, and the children of this Kingdom may be known by a new note, one related to Mercy; but more resonant, more penetrating, that of pure Joy.
Wherever you hear sounded this note of Joy,—joy so ethereal in its beauty, so exquisite in its manifestation that it seems to draw its inspiration from no earthly source, know that there sings a child of the New Day and of the New Kingdom. This is not the joy of form but of the Holy Spirit. It is not dependent upon earthly happiness, it reflects celestial bliss. Unquenched by pain, undimmed by sorrow, it bubbles from the heart an ever-flowing fountain of heavenly ecstasy, and unto those who have attained to this station is it given, through the Bahá’í Message of Joy, to give to the world a glimpse of the coming bliss which shall ultimately enfold it.
Through the Teachings of Bahá’u’lláh the “Rose of the World” will open its petals and from its heart will steal the
Divine fragrance of perfect LOVE. Never again in all the future years can man forget utterly this divine vision, never again can he feel himself utterly alone and forsaken, or forgotten; ever about him will wind like a caressing breeze the perfume from this Rose of Eternity, this “Rose of Sharon,” awaking forgotten happiness and joy in his weary soul, and stirring in him a deeper aspiration to realize for all time—the joy of Love made Manifest in Form.
It lies with all Bahá’ís who should be the heralds of this Glad New Day, who are striving to follow in the footsteps of the Master—who was indeed a “Joy-bringer to the world”—the very Center of the Covenant of Joy—to radiate in their lives this joy, to sound to a weary world the first chords of the Deva songs, that the souls of men may become refreshed to pursue their Quest for God.
Stealing from the quiet of the hills at dawn, whispered by the Great Spirit of Life into humanity’s ear still thrills the first notes of the Herald to the New Race; the Message of Joy and Reconstruction of the Divine Messenger, and the song of Love of the Center of the Covenant. Let us who catch the vision of humanity’s great destiny, as revealed by Bahá’u’lláh and Abdu’l-Bahá, feel ever that inner joy that is not dependent upon personal good but upon knowledge of the Divine Plan, keep our minds upon this Pulse of Life of the Eternal Heart, beating out into man's life its deathless Love. Let the indrawn breath be one of reverence and worship, and the outgiven breath one of joy and service; service to all humanity, knowing that what is good for the individual is good for the whole, otherwise it is not the Reality of Goodness. One kindly deed of service rendered in the spirit of love and joy, manifests far more religion than hours of prayer and meditation, devoid of the Holy Spirit of loving ministration; for after the journey is ended, the crown of Glory will lie in these words: “Well done, thou good and faithful servant, enter thou into the joys of thy Lord.”
Let us meditate with joyous realization upon the following words of our Way-Shower, ’Abdu’l-Bahá:
“Be thou happy! Be thou rejoiced! Be thou attracted and in the utmost state of beatitude, so that divine illumination may appear in the heart and soul, and the ray of the Sun of Truth may shine and gleam. Become not unhappy on account of trials, for they are the cause of spiritual development; but thou must remain firm and steadfast. Whenever thou art withstanding, the darkness of tests is changed into light, difficulties into mercy, loss into profit and non-existence is followed by immortality.”
“O thou maid-servant of God! If thou didst know with what bestowal and blessing thou art aided, thou wouldst surely detach thyself from the world, open thy wings and soar in the atmosphere of joy and gladness. The favors of the beauty of Abhá have enveloped thee; what else dost thou want? The confirmation of the Supreme Concourse is obtained; what else dost thou seek? The grace of the Lord is manifest; what else dost thou demand?
“There is nothing in this world of existence save a joy and happiness which emanates from sanctification, divine holiness and resignation to God. Love Divine will change the prison into a court, sorrow into joy and fragrance, narrowness into enlargement, and poverty into wealth.
“The Real Life is the Life, of the Spirit; and that is the Love of God, the breezes from the Holy Spirit, divine Inspiration, spiritual joys and the Glad-tidings of God. Seek O! servant of God this Life, until day and night you remain in limitless joy.
“Whatever is in this world is without foundation, finally disappears, becomes fruitless, without results and without effect; nay rather it is wholly forgotten,
except servitude and adoration in the Threshold of Oneness.
“If a soul breathes one breath in this servitude, it will bring forth fruit in the Eternal Realm, raise the universal melody of joy, and impart everlasting life.
“O! thou beloved maid-servant of God. Shouldst thou know what station is destined and appointed under the protection of Bahá’u’lláh for those souls who are severed, attracted, and teachers of Truth, undoubtedly thou wouldst find utmost joy and happiness, and by reason of exultation and rejoicing soar towards the Heaven of Peace; inasmuch as thou art walking in this road and advancing towards such a Kingdom.
“Why art thou grieved, sorrowing with a bleeding heart? This is the Day of Rejoicing and the hour of ecstasy. This is the season of the dead arising from graves and gathering together. And this is the Promised Time for the attainment of plenteous grace. Be calm, be strong, be grateful and become a lamp full of light, that the darkness of sorrows be annihilated and that the sun of everlasting joy arise from the dawning-place of heart, and soul, shining brightly.
The doors of the Kingdom are open.
Glad Tidings! Glad Tidings!
Armies of angels are descending from heaven.
Glad Tidings! Glad Tidings!
The Sun of Truth is rising.
Glad Tidings! Glad Tidings!
The Heavenly Food is being sent from above.
Glad Tidings! Glad Tidings!
The Trumpet is sounding.
Glad Tidings! Glad Tidings!
The Banner of the Great Peace is floating far and wide.
Glad Tidings! Glad Tidings!
The Light of the Oneness of Humanity is burning brightly.
Glad Tidings! Glad Tidings!
The Fire of the Love of God is blazing.
Glad Tidings! Glad Tidings!
The Holy Spirit is being outpoured.
Glad Tidings! Glad Tidings!
For Everlasting Life is here.
O ye that sleep awake!
O ye heedless ones learn wisdom!
O blind receive sight!
O deaf hear!
O dumb speak!
O dead arise!
Be Happy!
Be Happy!
Be full of
EVERY Congress is interesting, not alone because of the individuals who share in it, but also because each Congress has qualities or outstanding characteristics of its own.
Green Acre, by the Piscataqua (The River of Light), with its broad acres, its great and beautiful vistas, its fragrant pine groves, was an ideal place, from the standpoint of physical beauty, in which to hold a Congress. The wonderful verdure rested the eyes, the pure air seemed to suggest great and clear thoughts, and the ever-flowing river revealed the necessity of motion, of change, of advancement.
Great and good souls from every land have sojourned in this spot. Searching conferences, heart to heart discussions, frank and open pilgrimages into the realm of truth, are an important part of its splendid history. The apex of its happiness was reached in 1912 when ’Abdu’l-Bahá graced it with his presence. He often spoke of its rare physical beauty, and of the spiritual foundation that exists here, and of the brilliant future that would be realized. How many souls have stepped from the world of prejudice, ignorance and limitation, into the arena of freedom and knowledge and devoted themselves to a life of service, from this same Green Acre.
The physical and spiritual atmosphere of this spot, its radiant memories and high expectations, harmonized splendidly with the comprehensive and universal program arranged.
The first session of the Congress was held Sunday, July 5th, the general topic being, “The Dawn of Peace,” Mr. Howard MacNutt of New York presiding.
Dr. Alain Locke of Washington, D. C., speaking on the subject, “America’s Part in World Peace,” pointed out the priceless value and the great necessity of a good example if America is to perform a real service to the world. He said, "America’s democracy must begin at home with a spiritual fusion of all her constituent peoples in brotherhood, and in an actual mutuality of life. Until democracy is worked out in the vital small scale of practical human relations, it can never, except as an empty formula, prevail on the national or international basis. Until it establishes itself in human hearts, it can never institutionally flourish. Moreover, America’s reputation and moral influence in the world depends on the successful achievement of this vital spiritual democracy within the lifetime of the present generation. (Material civilization alone does not safeguard the progress of a nation.) Bahá’í Principles and the leavening of our national life with their power, is to be regarded as the salvation of democracy. In this way only can the fine professions of American ideals be realized.”
Miss Juliet Thompson of New York, read extracts from an address of Mme. D'Arcis, President of the World Union of Women for International Concord. Mme. D’Arcis stresses the value of the power of thought to forward the Cause of Peace, and points out the need of thinking peace, and overcoming the thoughts of hatred and war whenever they appear. The basis of this Union is the Oneness of Humanity, and the entire program is clear evidence of real vision, a universal outlook, and an enthusiastic conviction regarding those victories that shall usher in the new Spiritual Era.
The final speaker of this session was Mr. Wm. H. Randall of Boston. He established the fact that the world needed not Peace alone, but the “Most Great Peace.” Only by reaching the heart of man and attaining the spiritual victory in that citadel can the foundation of a real peace be laid. The solution of the
Economic Problem, the recognition of the Oneness of Mankind, the establishment of an International Tribunal, the acceptance of an International Auxiliary Language, the Universal Education of the inhabitants of the world to the end of attaining a common understanding, are all necessary if the Most Great Peace is to be realized. Through the power of the Word of God, the oneness and unity of the world of man is being realized. Human power is incapable of solving these problems, but the divine power is penetrative and dynamic, and through it the “Dawn of Peace”, is realized.
The second session held Monday, July 6th, had as its subject “The Economic Foundations of World Brotherhood,” Mrs. Keith Ransom-Kehler of Chicago acting as Chairman.
Mr. Leslie P. Hill, head of the Cheyney Normal School in Pennsylvania, after telling of the spirit of unity and brotherhood which he had found since coming to the Convention and Congress, announced his intention of speaking not only regarding the subject, but of telling what was in his heart regarding the problems of the colored people. How can right conditions be brought about? The Bahá’í movement, he thought, might be able to solve the problems. For instance, he pointed out the fact that in Persia during the great war, among the Bahá’ís alone there was no suffering, because they loved each other and met all needs at once.
Pointing out the fact that since the earliest days, the negro in America had rendered great economic service, in the most fundamental and vital of positions, on the farms, in the homes, in the mines, etc., he called for cooperation in the next great steps to be taken. With true eloquence, and the exaltation of yearning, he made a most stirring appeal for cooperation and for the establishment of the new brotherhood.
Like one body, the Congress arose to his appeal, and dedicated itself anew to the carrying out of those principles which alone will make possible the order, tranquillity and happiness of the world.
Mr. George Latimer, of Portland, Oregon, in outlining the Bahá’í program said, “Association in brotherhood is the only solvent for the world problems.” Pointing out the great contrasts in the social and economic conditions today, he stated that the essential foundation of world brotherhood is the Oneness of the world of humanity. It is now necessary for us to choose whether we will be content with words, or will translate our ideals into action.
The nobility of man is that “among all beings he is the dawning-place of righteousness.” The true station of manual labor has not been recognized. He quoted ’Abdu’l-Bahá as saying that “the odium attached to manual labor must be removed.” In his analysis of the problem, Abraham Lincoln established the prior claim of labor to capital.
Mr. Latimer then called attention to some of the abuses that had sprung up, like the abuse of power by the labor unions in some places, and the destructive effects and evils of industrial espionage as practiced by some employers. Showing by figures that strikes do not pay, he emphasized the value of conciliation and arbitration in industrial disputes. As an example of the new type of industrial establishment, Mr. Latimer told the story of the Golden Rule plan in operation in the factories of the Arthur Nash Company in Cincinnati. This inspiring story of selfless service on the part of the founder and of the employees, illustrated the possibilities of the new order. The true nobility which lies like a treasure in the heart of man has responded to every need and from a financial and economic standpoint has made a small company become the largest of its kind in the world.
In conclusion Mr. Latimer quoted ’Abdu’l-Bahá, “that the foundation of all
is Justice,” and that “not warfare but perfect welfare” must be our aim. The regeneration of the heart is necessary because only by this will the transference from self-interest to the interest of all be accomplished.
The third session having as its subject “The Awakening of Youth,” was held Tuesday, July 7th, Miss Bahiyyih Randall of Boston, eighteen years of age, presiding as representative of the Bahá’í youth. After reading a quotation from ’Abdu’l-Bahá describing this age as the spiritual springtime, she told of the words of ’Abdu’l-Bahá to her at the time of her visit to Haifa in 1919 when he said, “You will live to see the realization of the fruitage of the Cause.”
Miss, Wanger, an educator in a Philadelphia High School, gave a very interesting and instructive address regarding the Dalton Plan of Education originated by Helen Parkhurst. So great has been the response to the book on this subject that it has already been translated into twelve languages.
Describing this plan as an individualized method of instruction in a highly socialized atmosphere, Miss Wanger traced thervarious steps in the development of education from individual instruction in ancient times when only the highest classes received education, to the present time when, following in the path of democracy, hordes of children have been brought into the schools till the schools have been swamped. Some children are too fast, some too slow, and the system created for the so-called average child failed, because there is no average child. Attempts to remedy this condition have evolved several methods of individualizing instruction, for children cannot be standardized like the parts of an automobile.
One of these is the Dalton Plan which is new and not yet thoroughly tested, but to date has brought some very interesting results. The most essential element of the Dalton Plan is Time-Freedom.
Time-Freedom means that there is no obligation to go to the class every day. The student may work in the library or laboratory or class room, and see the teacher only once a week. As soon as the assigned work is finished, however, a conference is held with the teacher. The clever student comes first, and the good, hard plodders second. Those students who are superficial find that under this accurate plan, they must stand on their own feet, and succeed or fall on their own efforts.
Mr. Albert Vail, of Chicago, gave a most comprehensive picture of the field of operation and the power of the Divine Educator, the Manifestation of God. Vividly he told the story of Moses, the Educator, and that enduring power which made the Jew a powerful moral force to this day. Answering the question, what is this new diviner method of education, he said, “It consists in bringing the divine world into the ordinary world.”
Jesus came to a cultivated world, Rome, Greece and Egypt, yet He said, “Unless ye be born again, ye cannot see the Kingdom of God?” Although homeless and finally subjected to martyrdom, His Kingdom became victorious. Peter, unable to tell which day was Sunday, divided his fish into seven parts, yet he was made the rock upon which Christ built His church.
Muhammad, a camel driver, through this great power, became the Educator of the Arabs, and within one hundred years, they were at the Pyrenees. He revived Greek learning, and for five centuries, these followers held aloft the Light of the world.
In the great divine teachings of this day, the first principle is Unity. This seems to appear through every page of Bahá’í literature. Mr. Vail emphasized the need for a unity of curriculum throughout the world, and mentioned details of the Bahá’í educational program, The purpose of our existence is unity with God. The need of today is true
universal education, perfect technique is required, but the spirit within the technique is important. True education is through the Holy Spirit which changes human character and brings glory to the station of man. Shoghi Effendi, the Guardian of the Bahá’í Cause, says that Bahá’u’lláh is developing a new type of human beings. It is apparent that a new universal consciousness is appearing. Mr. Vail illustrated this by stories of incidents in Persia, and in America, which revealed the transforming power of the Ideal Educator.
“Thy Eden is My Love, and reunion with Me thy heavenly home. Enter therein and tarry not. This is that which hath been destined for thee in Our Kingdom above and our Exalted Paradise.”
The final session of the Congress was on the subject, “The Oneness of Humanity,” Mr. Louis Gregory of Washington, D. C., presiding.
Jinab’i-Fadil announced that it was his last night in Green Acre, for he was leaving immediately for Haifa. He expressed his great happiness with the Convention and Congress, and after his travels in America, he was confident of the great future for the Cause. It was important that the friends should always remember their great responsibility in the world, and to know that always the power of Bahá’u’lláh and ’Abdu’l-Bahá is helping them.
The Bahá’í Cause is the Cause of World Unity. He had noticed that many people were talking about world unity, but it is easier to talk about it than to live it. In reality the human race is one, there are no differences. The thought of differences is due to the ignorance of the people. Fundamentally all religions are the same, and all races are the same. He told of his conversations with ’Abdu’l-Bahá and of his tremendous interest in the Amity Convention held in Washington. While in Paris, ’Abdu’l-Bahá was living in a hotel, and among those who came often to see him was a poor colored man. He was not a believer but he loved ’Abdu’l-Bahá very much. One day when he came to see ’Abdu’l-Bahá someone told him that the management did not like to have him, a poor colored man, come there, because it was not consistent with the standards of the hotel, so the poor man went away. When ’Abdu’l-Bahá learned of this, he sent for the man who had talked to the colored man, and told him that he must find his friend, because ’Abdu’l-Bahá was not happy that he should have been turned away. ’Abdu’l-Bahá said, “I did not come to see expensive hotels or furnishings, but to meet my friends. I did not come to Paris to conform to the customs of Paris, but to establish the standard of Bahá’u’lláh.”
The lives of Bahá’u’lláh and ’Abdu’l-Bahá have helped to establish unity. All the teachings of Bahá’u’lláh and ’Abdu’l-Bahá are for the establishment of the unity of the world.
We are living in the dawn of the morning of the New Age. It is the time of conflict between the darkness of night and the light of day.
Mr. Harlan Ober of Buffalo said that the two fundamental teachings of Bahá’u’lláh, were the Oneness of God, and the Unity of Mankind.
Men have always believed in certain kinds of Oneness, as for instance, that different groups lived on one continent, or breathed of one air, but it is apparent that the relation of oneness expected by Bahá’u’lláh is far greater. The oneness of the World of Humanity insures the glorification of man.
Members of different religious groups live in the same City, but do not learn anything in reality about each other, because in their minds certain barriers exist. In Jerusalem, some years ago, Christians and Muhammadans attacked the Jews, and one Jew was attacked by his neighbor of forty years’ standing. Such a thing was possible only because real oneness was not realized.
It is for the Bahá’ís, following the
example and instructions of ’Abdu’l-Bahá, to establish such a degree of mutual understanding and appreciation that this world becomes a new world. All are the progeny of Adam, all are facing the same trials and difficulties, all are assisted by love and faithfulness. It is clear that God has deposited in each group a special treasure and the greatest happiness and spiritual joy is realized when these groups are brought together in spiritual love and harmony. Must we not endeavor to know all of the Bahá'ís of every racial group and color, so that we may witness their treasures and serve them?
Speaking of the teachings of Bahá’u’lláh, ’Abdu’l-Bahá, had said, “His Teachings are universal and the standard of human action.”
Mirza Ali Kuli Khan of New York, who began his services to the friends in America as an amanuensis for ’Abdu’l-Bahá, and later as an interpreter for the revered teacher, Mirza Abul Fazl, over twenty years ago, has recently returned to this country. His knowledge of the Bahá’í Cause, his experience in, worldly affairs, have given him the greatest of opportunities of service.
Mirza Khan said we should always know with absolute certainty that oneness is to be accomplished. God created man with a great destiny, and he will accomplish this. The eternal handicap has been the martyrdom of man. Men speak of suffering but they have never seen the great destiny of man. The leaders speak of the necessity of warfare, that man must fight to show power, might, etc., they ever say that man is not capable of reaching the point where he will not fight. What they do not see is the innate spiritual power of man, and the divine purposes of God. Oppression is not confined to one race, or one country. Persia is the cradle of the human race. Its people have lived there six thousand years, yet today it is only a small part of the former Persian empire. Are its people free from oppression? In another nation, with over one hundred and forty million inhabitants, there has been in the past great oppression of the many by a few. Some years ago, while speaking before the National Association for the Advancement of the Colored People, I was given a report of the progress that has been made in America by the colored people. It was so extraordinary that I was amazed at what had been accomplished in this country through opportunity.
The only reforming power in society is the spirit of love exemplified by Bahá’u’lláh, ’Abdu’l-Bahá and Shoghi Effendi.
“Are we going to avail ourselves of the great opportunities that are ours? I believe we are.”
The final session of the Congress was then brought to a close. A report of the Congress would not be complete without mention of the beautiful musical programs that were carried out with the cooperation of Mrs. Mary Lucas of Boston.
A new spirit of love and unity and of universality were the outstanding characteristics of the Congress. A new spiritual maturity was clear indication of the progress of the Cause.
--PHOTO--
WHEN 'Abdu'l-Bahá was in this country in 1912, he gave a Feast in the afternoon of June 29, at the home of Roy C. Wilhelm at West Englewood, N. J. One of the friends writing about it at the time in the Star of the West (Vol. 3, No. 8, p. 16) gave a brief description as follows:
“’Abdu'l-Bahá gave a Unity Feast in West Englewood, N. J., on Saturday, June 29, to the Bahá'ís of New York and vicinity. About three hundred were present. In addition to the seven Persians in his party there were guests from Philadelphia, Buffalo, Green Acre, Me., Washington, D. C., Pittsburgh, San Francisco, and Portland, Ore.
“There in the fragrant pine grove, on a bright June day, ’Abdu'l-Bahá himself the host, smiling joyously and radiating the spirit of good will, welcomed the happy friends. It was indeed a picture, and one of utmost spiritual significance. Christians, Jews, Muhammadans, and the white and black races were represented. ’Abdu’l-Bahá’s very presence seemed to fill every soul with love.”
In the evening of the same day a general meeting was held at which ‘Abdu’l-Bahá gave an address and answered questions. He stated among other things that many meetings would be held in the future commemorating this occasion; and every year since that time, regularly on the last Saturday in June, there is held the “Souvenir Feast of 'Abdu’l-Bahá,” as it is called.
The above picture gives only a part of the beautiful scene, and shows some of the friends who were gathered there this year. One among the number wrote of it as follows: “It was a most lovely occasion and experience,—and blessed by a mighty overshadowing of ’Abdu’l-Bahá’s spirit and loving kindness, with memories all about of his own visit there.”
ARYA SAMAJ WELCOMES THE BAHA’I TEACHINGS
ONE of the tangible results of the visit of Shaikh Abdur Rehman Hindi of Damascus was that the Arya Samaj of Agra invited Mirza Mahmood and Shaikh Muhyeddin Sabri to address the Arya Samaj congregation when they visited Agra, and their meetings are now open to all Bahá'í visitors; western tourists inclined to lecture should please make special note of this.
The Arya Samajists liked these lectures so much that they extended the invitation to their centenary at Muttra at once to us and besought Mirza Mahmood to attend the function. He accepted the invitation on behalf of the Bahá'í Community and assured them that if he were unable to come some representative would surely come.
The Arya Samaj are a protestant movement in Hinduism who are trying to reform Hindu society and bring it up-to-date without reference to the orthodox interpretation of the Hindu scriptures; although as far as possible they try to read their interpretations into the ancient texts.
This was their hundredth anniversary of the brith of their regenerator, Dayananda Sarasvati, and extensive preparations had been made to celebrate it all over India in addition to the huge celebrations organized to be held at Muttra, thirty miles north of Agra.
The celebrations lasted more than a week, and it was said that more than 2,000,000 visitors were taking part. There were huge pendals and extensive camps put up, the main pendal itself being 225x225 feet. The platform accommodated about 2,000 persons and when full the pendal must have contained 25,000 squatters, as there was only one single chair for the president, all others sitting down on the ground.
Prof. and Mrs. Pritani Singh, with a number of students from the Cawnpore,
Syed Mahfoozul Haq, the editor of Kaukeb-e Hind from Delhi Syed Abid Husain, Saiduddin Baruney and self from Agra were the Bahá’í delegates to the Centenary, ten in all.
The management were kind enough to allot a camp to the Bahá’í delegates adjacent to the main pendal and the Camp manager’s tent on a raised platform to the north, where in gold letters on red ground “Bahá’í Camp” was displayed to all passers-by and attracted quite a large number of enquirers. The Bahá'í delegates were engaged from early in the morning till late in the evening answering questions, especially after the address on the Bahá'í Movement had been read. One question that almost everyone asked us was, "Why did we not hear of the Bahá'í Movement before today?” and “Why do you not come out into the public more often?" The next most persistent question was, "Where can we get books on this movement in Hindi or English?” or “Have you got books in Hindi or English?” The more enthusiastic would exclaim that this is THE MOVEMENT that India needs today, and the more sober ones would say, “We, as Arya Samajist, can agree with everything that the Bahá’í Movement says.” Some even went so far as to ask us whether their leaders had conferred with us.
In short, the representative spent five unforgettable days at the ancient city of Muttra, distributing about 5,000 booklets to eager recipients, being the only non-Arya body who were permitted to distribute their literature within the camp. The management throughout was excellent and many epoch-making decisions arrived at.
If the Hindus can be so moved while their centenary is in progress, there is sure to be an open and sustained interest. The time for an extensive campaign has come, and NOW IS THE TIME.—
HASHMATULLAH.
EVEN before the cold winds of winter had ceased to blow, my blue-eyed friend and I were talking of the Green Acre Conference to come in July. For me, as the time drew nearer, the possibility of being present at the meetings seemed more remote. She of the azure eyes never faltered, and ere July came had packed her volumes of Bahá’í reference books and set out for the “Land of Heart’s Desire.” The slogan, “On to Green Acre,” had never ceased to sound above the multitudinous details that crowded my weary brain, and after her departure kept repeating itself to my eager heart. And then, it really happened! On the eve of July 2nd I found myself aboard the “Federal” en route for Green Acre.
Breakfasting the following morning at the North Station in Boston, others of the Washington group, bent on the same journey, came suddenly and joyously upon me. A significant number, nineteen, boarded the train for Portsmouth, N. H., where “blue-eyes” and others came to meet us, and in a very short time we were speeded over the road to Green Acre Inn, to Fellowship House, or to the several cottages and bungalows to which we had been assigned. From the time when, in the absence of porters, a dear girl from Washington had insisted upon carrying my heavy hat box, until the last good-bye was said in parting, I felt myself enveloped in the warmth of Bahá’í fellowship. No one could feel strange or lonely because whichever way one turned, it was to meet an outstretched hand and a welcoming smile.
The first great coming together was the Annual Bahá’í Feast on Saturday night, July 4th, at Green Acre Inn.
Thirteen years ago ’Abdu’l-Bahá walked and talked here, sat at one of these tables. Was He again among us?
Who can say He was not? An all-pervasive harmony fills the hall, touching and filling our hearts to bursting. These are not ordinary friends who are meeting. These are a brotherhood, a sisterhood.
A constant hum of voices vibrant with love and feeling muffles the clatter of dishes. Where have all these people come from? Canada is well represented, and the Assemblies of the various States have with few exceptions sent delegates. From California eastward to the Atlantic seaboard, and from the State of Maine down into Georgia, they have come until literally “there is no room for them in the Inn” nor in Fellowship House, and our energetic registrar has called into service every cottage and bungalow within the confines of Green Acre.
Oh great and glorious gathering! “What come ye out for to see,” to hear, to give, to receive?
The material feast is ended, and at some swift signal from Mr. Randall interpreted in terms of action by the faithful George Latimer and others, all tables save one disappear, and we are facing the speaker’s table elevated somewhat upon a platform at one end of the room. Here are seated men and women whose faces tell of their eagerness to give the messages for which every heart has opened. With fitting words the Chairman, Mr. Alfred E. Lunt, opens this memorable gathering. In turn he introduces the speakers, each bringing his or her own particular message.
Mr. Wm. H. Randall, in a heartfelt speech, gives a warm welcome to the guests on behalf of the Green Acre Fellowship.
Jinab’i-Fadil, with oriental deliberation and as one who has gone deep into the realities, tells of his experiences in the States and in Canada interspersed
with many words of wisdom from the Baha’i teachings and incidents of his association with ’Abdu’l-Bahá. This Eastern teacher with his interesting family left in a few days for New York to sail for his homeland. Richer we are for his coming, and through his unselfish ministrations “East” and “West” have met and ages to come will tell how blessed this meeting has been.
Dear saintly Dr. Susan Moody gives a brief sketch of some phases of her work in Tihran. Our hearts are drawn to her and the response from the audience as she takes her seat is spontaneous and unanimous.
Mrs. Grace Krug lays particular emphasis upon the necessity and beauty of love, and every one who knows her is ready to aver that she is a living example of her own teaching.
One little incident exemplifying the faith of the believers was brought out in the action of one speaker, Miss Jessie Revell of Philadelphia, who rose quietly from her place at the table, and instead of a regular speech, offered a beautiful prayer. Such unusual action, produced unusual feeling in the audience.
We hear many other inspiring notes in the several talks which follow until it is near the hour of midnight when the last speaker is heard, and a material and spiritual feast of surpassing significance closes as all join in singing the Bahá’í benediction.
In one of his talks while at Green Acre, ’Abdu’l-Bahá said, “The world of minds corresponds with the world of hearts.” Thus it was that the speakers at this unique spiritual feast were really touching the hearts of all present, because their own hearts were first of all afiected by the divine outpourings. The dominant note was spiritual love and unity manifested in real fellowship. It was a demonstration of the efficacy of the Bahá’í teachings in the lives of those who have joyfully made their will submissive to the Will of God.
The Bahá’í Convention and Congress meetings in session during the following three days were likewise unique gatherings, for the talks, deliberations and discussions were of a high spiritual order, lifted into the realm of the spirit where there is a real understanding.
And so this Conference and these gatherings moved on to a successful and happy ending. To us who have been a part of it all, new vistas have opened. True the world is afflicted with injustice and wrong, with hatred and evil doing, with slighted religion and unpracticed creed, but crystal clear comes the Bahá'í Teaching to “deliver us from evil” and bring the very kingdom and glory of God to encompass the world and to establish amity and understanding among the children of men.
“THIS IS the day in which the inhabitants of the world shall enter under the Tent of the Word of God.
“Originally, mankind was one family, united and compact; later on, the members of this happy family were divided and sub-divided through ignorance and prejudices. Now the time has come again for their final unification.”
’Abdu’l-Bahá
--PHOTO--
ONE OF the most signally successful teaching tours in this country was brought to a close when Jenab’i-Fadil, the distinguished Persian Bahá'í teacher, sailed from New York last month with his family en route to the Holy Land. During the past year he has, as all Bahá’ís know, visited Bahá’í Assemblies in various cities from the Atlantic to the Pacific, and everywhere he addressed large and interested audiences on some phase of the Bahá’í Teachings for World Unity. In churches of various denominations, before club organizations and other public and private groups, he spoke with enthusiasm and conviction, all of which has been reported and recorded elsewhere. His success, in a large measure, was due to his remarkable inspiration, his wisdom and his devotion, as well as to the cooperation of all the friends. In Seattle, in Portland, Ore., and in some of the California cities he spent the longest period of time.
From among the many groups photographed, we are publishing the above by request, and because it shows Jenab’i-Fadil in the center, with his wife and son directly in front of him. This group was taken at Santa Paula, Calif., where our distinguished teacher and his family were guests at the home of Mrs. Elizabeth Carpenter—the home which is known as the “Bahá'í Mecca of Unity.” Here Jenab’i-Fadil addressed several gatherings and in the same town spoke to the students of the High School. While there were innumerable meetings in the large cities of vital importance, these meetings in the town of Santa Paula are particularly notable because of their deep spirituality; the spirit of love and unity manifested was a sign of what takes place when human beings are willing to accept the guidance of the Holy Spirit.
INSTITUTE OF PACIFIC RELATIONS AT HONOLULU
ONE of the most remarkable steps toward the abolition of racial prejudice and the establishment of world peace is the Institute of Pacific Relations held in Honolulu, with speakers widely representative of America and the Orient. This is a matter so important that we shall publish later a report of the whole Institute.—Editor’s Note.
MRS. KATHERINE WILLARD EDDY, a sister-in-law of Sherwood Eddy, and official hostess of the Institute of Pacific Relations, was the principal speaker at the Ad Club’s Blue Room luncheon. Mrs. Eddy was for the past two years international hostess with headquarters at the Peace society in Tokyo.
Race prejudice, according to Mrs. Eddy, is neither biological nor instinctive. It is ethical. Lord Bryce is quoted as stating that race prejudice was not known until the French Revolution, she declared. Fear, the lecturer believes, is leading many people to harbor prejudice. They are afraid others will overcome them, she said. But the peoples of the earth are dependent upon each other, and one of the reasons for calling the Institute of Pacific Relations is to, invite intelligent persons from the various countries to get together and do some thinking on this subject, in an effort to bring about understanding and brotherhood among races, she declared.
The hope that the Institute of Pacific Relations, to be held in Honolulu from July 1 to 15, would bring the realization to peoples of the Pacific that all races of men are, fundamentally, alike save for the variations which climate, tradition, history and environment have caused, was expressed by Mrs. Katherine Willard Eddy.
“You women of Honolulu,” she said, “who have every natural advantage for hospitality, can help greatly, by your welcome of the Institute members, to bring about that feeling—an attitude of mind which is most necessary for the promotion of peace and friendship in the Pacific.”
Mrs. Eddy spoke on the subject “Why Conference?" stressing the need for discussion between leaders of opinion in the Pacific countries, mentioning the work of several delegates to come from the Orient; and giving an exposition of how the various groups in the several nations interpreted the word “Patriotism.”
“America,” she finished, “could lead the world today in the sponsoring of amity between nations. She has the power, the wealth and the opportunity—if she could forget the word ‘give’ and substitute the word ‘share.’ And the women of America could, by the employment of the slogan ‘Think—even if it hurts,’ help to direct national policies to that great outcome.”—Honolulu Advertiser.
“JOINT peace maneuvers" by seven countries will follow the war game in the Pacific when the new Institute of Pacific Relations holds its first peace conference at Honolulu for two weeks beginning July 1, Ray Lyman Wilbur, president of Leland Stanford, Jr., University, chairman of the American group, announced today.
This, the first pan-Pacific conference ever held, Dr. Wilbur said, will be non-political and unofficial. Prominent nationals, 150 in all, representing Canada, Japan, China, Australia, New Zealand, the Philippine Islands and the United States, will discuss common problems. John D. Rockefeller, Jr., Bernard M. Baruch, Wallace M. Alexander, the World Peace Foundation of Boston; President A. Lawrence Lowell, of Harvard; W. Cameron Forbes, former governor-general of the Philippines, and many other business men, publicists and
educators were named among the Institute’s supporters.
Advocates of the permanent Institute favor further establishment of machinery for continuous investigation and exchange of Pan-Pacific ideas. Racial and other studies would be made in accordance with a coordinated plan, with all countries cooperating on equal terms, according to Dr. Wilbur.—Washington (D. C.) Post.
IN AN atmosphere notable for its friendliness between men and women of nine countries bordering on the Pacific, the Institute of Pacific Relations got under way on schedule time Tuesday afternoon. There was no effort at seating by national groups, and it was noticeable that the members came in not by race groups but with race and race mingling freely and naturally.
Dr. T. Harade, professor of Japanese language and literature at the University of Hawaii, and at this Institute a member of the Japanese group, made a brief and eloquent opening prayer, asking divine blessing on the gathering, calling for a summoning of mental and moral forces to the end of promoting international harmony, asking that the spirit of good-will rule all deliberations.—Honolulu Star-Bulletin.
IN HIS address welcoming members
of the Institute of Pacific Relations to
Honolulu Governor Farrington referred
to “Hawaii as the laboratory of race
relationships on the Pacific.”
“We sometimes feel we are specimens because we are so frequently analyzed, and dissected with such varying conclusions ranging all the way from the closest approach to earthly perfections, to a horrible example of all that should not be, and the beginning of earthly if not eternal disaster,” the governor said.
He used some statistics that are significant. Hawaii’s population today is 300,000. The national classification, as the governor stated it, is as follows:
American, British, Gerrnan and Russian, 34,272; Portuguese, 26,790; Porto Rican, 6,347; Spanish, 1,939; Chinese, 24,522; Filipinos, 39,608; Hawaiian, 21,271; Japanese, 125,368; Koreans, 5,817; Caucasian-Hawailan, 13,134; Asiatic-Hawaiian, 7,816; and all others, 215.
Of the 300,000 approximately 183,000 are American citizens. Of the 125,368 Japanese, 66,647 are American citizens.
Taking Hawaii with its conglomerate population as an example of what can be done in keeping individuals friendly, although of different nationalities, indicates that a similar state can be maintained between nations bordering the Pacific, it would seem. The governor said further:
“Hawaii has been, and is, an adventure in friendships and neighborliness. This is the friendly outpost of a friendly nation. We are proud of our achievements and aclcnowledge with humility our mistakes.”—Honolulu Advertiser.
COURTESY that was natural, easy
and graceful, and not obvious, featured
two receptions held in honor of the Institute
of Pacific Relations on Punahou
campus during the past week.
First was the reception given by the Japanese group, and then followed the tea and reception by the Chinese members. On each occasion the guests felt supremely at ease and thoroughly at home.
There was none of the dodging about, so much in evidence at Occidental receptions, of folks asking guests if they were comfortable, happy and thoroughly enjoying themselves. The simplicity of the courtesies extended, the delicate shadings of Oriental gentility, the supreme atmosphere that all were happy, without the jarring questions of solicitude, were remarked by all Occidentals present.
It was truly a beautiful lesson in manners, and a majority of us could profit by making a fuller study of the Oriental way of conducting social affairs.—Honolulu Advertiser.
