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"WHY HAS GOD sent the prophets? It is self-evident that the prophets are the educators of men and the teachers of the human race. They come to bestow universal education upon humanity, to give humanity training, to uplift the human race from the abyss of despair and desolation and enable man to attain the apogee of advancement and glory. The people are in darkness; the prophets bring them into the realm of light. They are in a state of utter imperfection; the prophets imbue them with perfections. The purpose of the prophetic mission is no other than the education and guidance of the people. Therefore we must regard and be on the lookout for the man who is thus qualified; that is to say any soul who proves to be the educator of mankind and the teacher of the human race is undoubtedly the prophet of his age."
-- PHOTO --
The Boys’ School at 'Ishqábád, Russia, an important Bahá’í activity. (A picture of the Bahá’í Girls’ School in this city, was published in the March Star of the West).
| VOL. 17 | APRIL, 1926 | NO. 1 |
its own greatest and sufficient proof.”
A LEADING magazine has announced a popular contest on the subject, “What Is Success?” Is there any subject of greater importance to man’s welfare? Could we but know the clue to life, could we but have a goal to aim at as fixed and clear as the pole-star which guides mariners and desert caravans to prosperous journeys’ end, then our energy and endeavor would not be misspent.
What is success? Opinions here are as varied as the hearts and emotions of men. Ideals of success vary not only with different individuals, but with the same individual at different ages. The thing so ardently striven for in youth may or may not in later life seem a significant or satisfying success. Too often the inexperience of life brings a criterion which condemns as dross that which seemed gold to youth; but the truer judgment comes, alas, too late! There is not to be had a chance to start again and work for what seems to the mature vision as the worthier aim.
CAN OR CAN NOT some standard of success be arrived at which will be universally recognized as true, which will guide man from his childhood so that his every energy will be well spent and the achievements of his mature life will prove actual, satisfying, and joy-giving? This would be the greatest conservation policy that could be inaugurated, the conservation of man-power. For the economist shows us that the greatest loss to the world is misdirected labor; man-power applied to worthless or worse-than-worthless tasks. Could man direct his energies from the very beginning along lines which would lead to real success, it would make enormously for the happiness and welfare not only of the individual but of the state.
IN ORDER to decide what constitutes success, we must first destroy the many illusions concerning success under which men strive. In general all these illusions may be gathered under one heading: the fallacy of mistaking the consequences of success for success—of mistaking the exterior appearance for the essence. When man works with the aim of achieving a high position in the world’s esteem, for power, wealth and luxury, he is putting the effect before the cause. For these things are not success itself; they are merely the result of success. They may be temporarily achieved by concentration,
will-power, and great effort. But they are unsatisfying in themselves, and impermanent. They do not make for real satisfaction even if they continue unimpaired to the close of life; and often they vanish, as in the case of so many who have attempted to exploit the world and to aggrandize the self. Of these Napoleon is a striking example. All those things he gained—supremely. Yet all these things he lost! Could he, at St. Helena in his twilight years, look back and say, “This has been success?’
WHAT, THEN, is the essence of success? What is the cause, of which these desirable things—wealth, position, honor—are effects? Within the compass of a hundred words, as conditioned in the contest, we will endeavor to define success:
Every one comes into the world with certain gifts and talents. Success consists in developing and utilizing these talents to the utmost possible extent, not only for one’s own advancement but for the world’s best welfare; it consists no less in achieving the ability to live harmoniously and happily with our fellow men.
This is success. All other things desired are but results which spring from this. If this goal is attained, the other things—wealth, position, honor—will come assuredly in due measure, not equally to all, but substantially and satisfyingly. And life will ripen into an old age in which every year will be more glorious and joyous than the one before. And death itself will appear not as the Destroyer, but as the Fulfiller. For it shall lend but more augustness to the reputation Life achieved.
VERY GOOD, we say. This definition of success appeals. It offers all we can desire—financial ease, esteem, love, power. But how can such success be achieved? Is it possible for every man to make adequate expression of his abilities, and to attain the happy art of harmonizing with those he comes in contact with?
It is possible. But not by the means currently held to be efficacious. Not by systems of concentration, of focussed will-power, of rational living and correct psychology. We must get deeper; we must get at the roots of power. In this effort to discover the secret source of all success, the testimony of Cardinal Wollesley, in the words of Shakespeare, gives us a clue. “Had I but served my God,” he cried in the despair of a disgraced old age, “with half the zeal that I have served my king, He would not in mine old age have left me thus exposed and naked to mine enemies.”
HERE IS the clue we seek! The knowledge and the love of God—attachment to God—the Divine guidance! This is the unfailing source of power. This is the aid placed by Destiny at the disposal of every individual, by means of which all can arrive at the defined success. Contrary to the usual opinion, there is nothing capricious or haphazard in success. It is sure and certain to all who obey the law laid down for its attainment. David, better than any other, has expressed in words that ring down through endless centuries, both the too facile doubt of life and fear of failure that lie in the heart of man when he conceives himself the prey of circumstance; and the glorious, triumphant, peace-bringing assurance
that buoys up man’s heart when he comes to the full realization of being daily, hourly, under the protection and guidance of God.
With God’s guidance there can be no failure. “Seek ye first the Kingdom of God, and all these things shall be added unto you.” Those who have known God, who have placed their lives at His disposal, they are the names that mankind ever bless, the Washingtons, the Lincolns of humanity.
WE HAVE now pushed our search for success back to the Ultimate Cause, the Illimitable Bestower. There still remains, however, the problem, How can we know God? This is perhaps the most important problem man has to face in this earthly existence, and it is also the most difficult of solution. How can man the finite know God the Infinite? The human attempts at the comprehension of Divinity are completely falllacilous; they rest upon no ground other than man’s own ratiocination. These different concepts of God are but man’s limited opinion, varying in different ages and in different climes with the current ideals and civilization. Thus among the ancient peoples the gods tricked and could be tricked. Among a people of hate, the gods are hateful. And a people of lust create gods who sanction and legitimatize the free expression of the bestial qualities. A people devilish at heart worship a devil-god who gives his benediction to murder and rapine. On the other hand a people of gentleness have gentle gods. A truthful people celebrate God as Truth. A sternly upright people see Him as Justice. A loving people find Him to be Love. We may choose and stamp as correct, according to our own judgment, any one of these multifarious concepts of Divinity. But what is the criterion? Is our own judgment to be the test? Is man, in the words of the Greek Sophists, the measure of all things? If man is to be the measure of God, then we have arrived at a kind of God who is no-god for he is subordinate to the intelligence of man, the creature of man’s judgment; and consequently not at all the Infinite, the All-Splendrous, which we started out to seek.
“O that I knew where I might find God!” Handel has clothed these heart-yearning words of Elijah in music of immortal beauty. It is the tragic cry of all mankind. The solution to this important query does not lie within the power of man’s intellect. Where then does it lie?
“The source of all knowledge is the knowledge of God,” said Baha’u’llah, “and this cannot be attained save through His Divine Manifestations.” We cannot see God for ourselves, but we can see Him in the mirror of His Manifestations. We cannot comprehend Him but we can realize some of His attributes, as we see them expressed in the lives of His Manifestations. We cannot find the way to God ourselves, but we can be shown the way by His Manifestations.
This regal truth modern theology has all but rationalized away from the august teachings of the Christ. The position of the Manifestation in the affairs of man is as the Keystone in the arch. All the structure of man’s building rests upon this Keystone.
NO ONE HATH any way to the Reality of Deity except through the instrumentality of the Manifestation. To suppose so is a theory and not a fact (Tablets Vol. 1, p. 214).
THAT REALITY which is the Essence of God cannot be conceived of by any understanding, therefore God has created a Manifestor, and in Him is reflected that Sanctified Reality.
The Manifestations are points or sources of assistance for all people, and they are the Educators of man. They are like mirrors, and the Reality—the Essence–is like the sun.
A Prophet brings a spiritual civilization and after that is established material progress follows. (Daily Lessons, pp 34, 54.)
THE KNOWLEDGE of the Reality of the Divinity is impossible and unattainable, but the knowledge of the Manifestations of God is the knowledge of God, for the bounties, splendors and divine attributes are apparent in them. Therefore if man attains to the knowledge of the Manifestations of God, he will attain to the knowledge of God; and if he be neglectful of the knowledge of the Holy Manifestation, he will be bereft of the knowledge of God. . . . the Holy Manifestations are the center of the bounty, signs and perfections of God. (Ans. Ques., p. 257.)
EACH RELIGION teaches that a Mediator is necessary between man and the Creator—one who receives the full light of the divine splendor and radiates it over the human world, as the earth’s atmosphere receives and diffuses the warmth of the sun’s rays. This Mediator between God and humanity has different designations though he always brings the same spiritual command.
In one era he is called Abraham, at another time Moses, again he is called Buddha, another time Jesus, and yet another time Muhammad. All turned to the divine reality for their strength. . . . Alas! the majority of men attach themselves to the name of the mediator and lose sight of the real purport. . . . Man must turn to the Light and not think that the form of the lamp is essential, for the lamp may be changed; but he who longs for light welcomes it from whatever source it comes. If the Jews had comprehended Moses, they would have accepted the Christ; but they were occupied with the name and when that name was changed they denied the Reality. . . . We must be adorers of the Sun or Reality from whatsoever horizon it may appear, rather than adorers of the horizon.” (Divine Philosophy, p. 33.)
WE MUST care for man’s two natures; for as the material man makes certain demands for food and raiment and if not looked after suffers, even so his spiritual reality suffers without care. This is why the Divine Messengers come to the rescue—to care for the reality, that man’s thoughts may unfold and his aims become realized, that he may inherit a new field of progress, for the spiritual side should be cared for as much as the corporeal.
The Prophets are sent to refresh the dead body of the world, to render the dumb eloquent, to give peace to the troubled, to make illumined the
indifferent and to set free from the material world all beings who are its captives. Leave a child to himself and he becomes ill-mannered and thoughtless. He must be shown the path, so that he may become acquainted with the world of the soul—the world of divine gifts. (Divine Philosophy, pp. 96, 109.)
THE SUN IS the life-giver to the physical bodies of all creatures upon earth; without its warmth their growth would be stunted, their development would be arrested, they would decay and die. Even so do the souls of men need the Sun of Truth to shed its rays upon their souls, to develop them, to educate and encourage them. As the sun is to the body of a man, so is the Sun of Truth to his soul. . . . For, as the body of man depends for life upon the rays of the sun, so cannot the celestial virtues grow in the soul without the radiance of the Sun of Truth. A man may have attained to a high degree of progress, but without the Light of Truth, his soul is stunted and starved. . . .
Because man has stopped his ears to the Voice of Truth, and shut his eyes to the Sacred Light, neglecting the law of God, for this reason has the darkness of war and tumult, unrest and misery, desolated the earth. (Wisdom Talks in Paris, p. 19, 20.)
GOD SENT HIS Prophets into the world to teach and enlighten man, to explain to him the mystery of the Power of the Holy Spirit, to enable him to reflect the light, and so, in his turn, to be the source of guidance to others. The heavenly books—the Bible, the Quran, and the other holy writings, have been given by God as guides into the paths of divine virtue, love, justice and peace. . . .
All around us today we see how man surrounds himself with every modern convenience and luxury, and denies nothing to the physical and material side of his nature. But, take heed lest in thinking too earnestly of the things of the body you forget the things of the soul; for material advantages do not elevate the spirit of a man. Perfection in worldly things is a joy to the body of a man, but in no wise does it glorify his soul. . . . Only by improving spiritually as well as materially can we make any real progress and become perfect beings. It was in order to bring this spiritual life and light into the world that all the great Teachers (Manifestations) have appeared. They came so that the Sun of Truth might be manifested and shine in the hearts of men, and that through its wondrous power men might attain unto everlasting light. (Wisdom Talks in Paris, pp. 53, 54.)
THE HOLY MANIFESTATIONS of God are the Centers of the Light of Reality, of the source of mysteries, and of the bounties of love. They are resplendent in the world of hearts and thoughts, and shower eternal graces upon the world of spirits; they give spiritual life, and are shining with the light of realities and meanings. The enlightenment of the world of thought comes from these Centers of light and sources of mysteries. Without the bounty of the splendor and the instructions of these Holy Beings, the world of souls and thoughts would be opaque darkness. Without the irrefutable teachings of those Sources of mysteries, the human world would become the pasture of animal appetites and qualities. . . .
In like manner when the Holy
Manifestation of God, who is the Sun of the world of his creation, shines upon the world of spirits, of thoughts, and of hearts, then the spiritual spring and new life appear, the power of the wonderful springtime becomes visible, and marvelous benefits are apparent. As you have observed, at the time of the appearance of each Manifestation of God, extraordinary progress has occurred in the world of minds, thoughts and spirits. (Some Ans. Ques., pp. 185, 186.)
WHY DO THESE Holy Manifestations of God become manifest? What is the wisdom of their coming? What is the result obtained through them?
It is clear that human personality is endowed with two aspects. One is the aspect of its being the image of God; and the other is the satanic aspect. . . . The holy Manifestations of God come into the world in order to effect the disappearance of the physical, the animal dark aspect of man, so that the darkness in him may be dispelled, his imperfections be eradicated, his spiritual, heavenly phase may become manifest, his God-like aspect may become paramount and his perfections might become visible, his innate power may become known, and that all the virtues of the world of humanity potential within him may come to life. Thus these holy Manifestations of God are the educators and trainers of the world of existence and they are the teachers of the world of humanity. . . . To be brief: these holy Manifestations liberate the world of humanity from the imperfections which beset it and cause men to appear in the garment of heavenly perfections. Were it not for the coming of these holy Manifestations of God, all men would be found on the plane of the animal. They would be similar to ignorant individuals who have never seen a school, who have never had a trainer. (Star of the West, Vol. 7, pp. 70, 75.)
IT IS NOT intended that the world of humanity should be left to its natural state. It is in need of the education divinely provided for it. The holy, heavenly Manifestations of God have been the teachers. They are the divine gardeners who transform the jungles of human nature into fruitful orchards and make the thorny places blossom as the rose. It is evident then that the intended and especial function of man is to rescue and redeem himself from the inherent defects of nature and become qualified with the ideal virtues of divinity. (Pro. of U. P., p. 347.)
THE MORAL WORLD is only attained through the effulgence of the Sun of Reality and the quickening life of the divine spirit. For this reason the holy divine Manifestations of God appear in the human world. They come to educate and illuminate mankind, to bestow spiritual susceptibilities, to quicken inner perceptions and thereby adorn the reality of man–the human temple—with divine graces. Through them, man may become the point of the emanations of God and the recipient of heavenly bounties. Under the influence of their teachings he may become the manifestation of the effulgences of God and a magnet attracting the lights of the supreme world. For this reason the holy divine Manifestations are the first teachers and educators of humanity; their traces are the highest evidences and their spiritual tuition is universal in its application
to the world of mankind. Their influence and power are immeasurable and unlimited. (Pro. of U. P., p. 324.)
WHAT THEN is the mission of the divine Prophets? Their mission is the education and advancement of the world of humanity. They are the real teachers and educators, the universal instructors of mankind. If we wish to discover whether any of these great souls or messengers was in reality a Prophet of God we must investigate the facts surrounding his life and history; and the first point of our investigation will be the education he bestowed upon mankind. If he has been an educator, if he has really trained a nation or people, causing it to rise from the lowest depths of ignorance to the highest station of knowledge, then we are sure that he was a Prophet. This is a plain and clear method of procedure, proof that is irrefutable. We do not need to seek after other proofs. (Pro. of U. P., p. 358.)
WHEN the Holy, Divine Manifestations or Prophets appear in the world, a cycle of radiance, an age of mercy dawns. Everything is renewed. Minds, hearts and all human forces are re-formed, perceptions are quickened, sciences, discoveries, and investigations are stimulated afresh and everything appertaining to the virtues of the human world is re-vitalized. Consider this present century of radiance and compare it with past centuries. What a vast difference exists between them! How minds have developed! How perceptions have deepened! How discoveries have increased! What great projects have been accomplished! How many realities have become manifest! How many mysteries of creation have been probed and penetrated! What is the cause of this? It is through the efficacy of the Spiritual Springtime in which we are living. Day by day the world attains a new bounty. (Star, Vol. 4, p. 118.)
WHEN THE Prophets of God appear upon this earth, their validity is established by means of certain proofs. One of the proofs is through the fulfillment of former prophecies, the second proofs are their creative words and phrases which salute the hearts of humanity, the third are their deeds and the fourth are their teachings.
A clear proof of validity lies in the achievements and here we are confronted by certain irrefutable facts. . . . A supreme proof is the teaching. For instance the precepts of Christ were sufficient proof of his validity. There is no greater proof than these teachings. They were the light of that cycle and the spirit of that age. All that he said accorded with the needs of the humanity of that time. They! were peerless and unique.
Consider His Holiness Bahá’u’lláh and his teaching. They are the spirit of this cycle—the light of this age . . . . The principles of Bahá’u’lláh are the remedy and balm for the wounded world; and without their inculcation, reconciliation between the nations will not be reached. These very teachings of Bahá’u’lláh, are the greatest proofs of his claim. Such a power hath appeared from him as will suffice to convince the whole world.
The proof of the sun is its light and heat. (Divine Philosophy, p. 43- 45.)
EVER since the dawn of the sixteenth century, when the darkness of the Middle Ages began to recede before the spirit which prompted men to doubt recognized principles and inquire into the reality of things; when the foundatioin of old dogmas and superstitions began to shake, and science, after its many centuries of slumber, set forth on its road to progress and discovery; a great love and admiration has been created among the intellectuals for all those producing original ideas, presenting novel thoughts to the world, advocating a new solution for the vast problems that baffle the minds of men. So important has originality become that it is considered at present one of the first criteria by which we can measure the merits of a thinker. He who advances a new theory or expounds a new principle is acclaimed by lovers of knowledge as a genius and student of truth, though that theory remain unproved or that principle stand unestablished.
This is undoubtedly a healthy symptom, for it shows clearly that man has thrown away those superstitions and dogmas which in the Middle Ages fettered his mind and restricted his actions. It vindicates a desire on the part of man to understand a question before he is ready to recognize its truth, a reluctance to be content with his condition, and an impulse to seek to unravel the laws of nature and utilize them in order to modify his own environment. As man wants new lands to inhabit, new sources of wealth to exploit, new solutions for his social problems, new inventions to facilitate his work and increase his efficiency, he will be always ready to show his gratitude to whomsoever satisfies these needs; he will offer that originator his due reward and recognize the position which he has won through his genius and labour.
Though originality is an important criterion in estimating the greatness of different thinkers it should not be regarded as universally applicable to all conditions and circumstances. To estimate the worth of what at man has achieved we ought to take into consideration the aim which he cherishes, the purpose for which he laboriously works. A good doctor is not necessarily he who at every moment invents a new medicine and experiments with it on his suffering patients, but rather he who, having fully diagnosed the ills which have befallen the suffering, employs conscientiously all the available remedies to restore health. Originality is an important criterion but it is not the sole and universal standard.
There is danger of falling into a similar error if those who, hearing the teachings of Bahá’u’lláh, seek to find how original his ideas were and how novel those remedies which he prescribes for the sick body of the world. Neither Bahá’u’lláh nor any of the prophets of old invited the people to accept their teachings because they were original, because they had a new theory to propound, or a new
principle to advocate. The purpose of their mission was neither to urge scholars to think, nor to give them new ideas to criticize, nor new subjects to argue about. Their work was totally different from that. In order to understand it, we have to revert first to our conception of God, then to what the prophets are, and finally to the purpose of their mission.
If we consider God as an idea which man in his primitive stage created, so as to explain the strange phenomena he saw around him; if we believe that the Infinite Spirit is nothing more than an imagination of our own, a creation of our mind; if we consider religion from a utilitarian point of view and regard it only as a means to calm the mass of people and keep them within the bounds of law; then we can accept the prophets only as thinkers and exponents of moral philosophy. If we regard them in this light we will have to estimate their work as we estimate the work of any other philosopher, i. e., by the character of the original ideas and principles they propound.
Such, however, is not the Bahá'í point of view. We do not consider God as a mere conception upheld by man in order to explain the mysteries of nature, but rather as a Being existing independently and unaffected by any human conception, as a Power and Reality which man discovered through his intellect rather than created by his imagination. Religion is, therefore, a truth which he may ignore, but to his own loss and peril. If we adopt this view the prophets will have a totally other significance, their purpose will be different, the criterion by which we measure them will not be the originality of their teachings.
When God in His Omnipotence created man and the universe He could adopt one of three plans. Either He could take an attitude of deliberate aloofness, remaining heedless to man’s prayers, deaf to his pleadings and remote from his problems, leaving him free to follow his whims and passions and to reap the fruits of his actions, no matter how bitter. Or, secondly, He could deprive man of the power of choice between good and evil, making him to do good automatically. Or, last of all, (and this I believe is the actual way) the Creator could give man the great gift of Free Will, but with that freedom could give instructions as to how it should be used and then let man tread on any ground however dangerous; but when his situation becomes imperiled, his problems involved, his afflictions deadly, again send some one with the necessary remedy to save him.
We can liken God to a loving shepherd, and man to the beloved sheep. The good shepherd is not he who permits his flock to wander about and get lost in bogs and marshes, become a ready prey to devouring wolves, and remain heedless of danger; nor is he one who forces his flock to remain in a narrow track depriving it of the pleasure of wandering within a limited area and nibbling at the grass by the wayside. The good shepherd permits his sheep to be attracted to a near-by verdant spot, and gives them the freedom to roam about. He is always on the watch, and whenever they become too exposed or are entangled in insurmountable difficulties, he sends his dog or goes himself and leads them back to the fold.
The purpose, therefore, for which the prophets are sent is to solve the
social problems of man and pull him out of the morass in which he is desperately struggling. To measure their worth we have to study their teachings as well as the prevailing difficulties which face humanity, see how unerringly they have diagnosed existing social ills, how perfect their prescription is, and how wisely they propose to apply it.
Thus we come to the conclusion that in the case of the prophets, originality as a criterion is not the standard to be adopted. We may find something new and satisfy our interest thereby, but we should not place our reliance upon it. The question for the student of the Bahá’í Movement should not be, what new thing Bahá’u’lláh advocates, but rather, has he grasped the cause of all the evils that have befallen humanity; is his program comprehensive and perfect; is the spirit and method with which He is applying it good enough to ensure the betterment of the world?
Though we are not justified in basing our estimate of the Bahá’í Movement on the originality of its teachings we may for the sake of mere interest and research try to detect those elements which are new and not to be found in the teachings of previous dispensations. ’Abdu’l-Bahá classifies the teachings of the prophets into those which are fundamental and common to all, and those which are secondary in character, to suit the exigencies of their time.
The first is fully indicated by the verse, “Love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbour as thyself.” This law can be found in the teachings of all the prophets of old. At no stage of human progress can this divine law be abrogated. At all times, under any circumstances we have to love God and love His creatures. Jesus later said, “Not one jot or tittle of the law shall fall to the earth until all be fulfilled.” Muhammad expresses the same idea in the verse, “This is the law of God, and thou shalt seek no change in the law of God.” In the opening verse of the Arabic Hidden Words, Bahá’ulláh says, “This is that which hath descended from the realm of Glory uttered by the tongue of Power and Might and revealed unto the Messengers of old, the quintessence whereof we have taken and arrayed in the garment of brevity . . .” These three verses, chosen from the writings of three of the prophets of God, show clearly that the basic principle of all the religions, namely the law of love, is always existing and cannot be changed. The prophets themselves did not claim any originality in asserting it.
The second class of teachings, which we may well term an interpretation given to the fundamental law so as to fit it to the requirements of the age, changes as man’s problems and environment change. At the time of Moses “thy neighbour” was taken to mean the members of the tribe of Israel. The inhabitants of Palestine were, at that time, warring clans. No sense of love and true religion animated them. To guard themselves among such barbarous and ill-minded people, they had to be united, and to be united they had to love the members of their own tribe and protect them from any foreign aggression.
When Christ appeared the Roman Empire had already spread its sway over most of the civilized world. Law
and order were firmly established. His work was therefore confined to cleansing religion from dogma and superstition, in rending that soiled and worn garment which concealed the radiant body of religion from the eyes of the people, in improving the character of man, in making him in every sense more godly. To achieve that he interpreted “thy neighbour” to include the members of another sect or even one’s enemy.
Muhammad on the other hand, like Moses, appeared among comparatively savage tribes. As no government could then be found to administer the country, he had to protect his people against any tribal incursions. A few God-fearing, law-abiding persons were situated among savage, bloodthirsty people whose means of livelihood was war. He, therefore, interpreted “thy neighbour” to mean all the people of the Book, that is, all those who belonged to true religion, for in them he had confidence and upon their sense of humanity he could depend.
Bahá’u’lláh, who proclaimed his mission over sixty years ago, was born when the world was in great turmoil, when the Napoleonic wars had ended, leaving Europe ravaged, the people restless under the burden of autocracy, the classes awakening to the need for reform. Feeling the importance of peace, he interpreted “thy neighbour” to mean all the people of the world, friend or foe, rich or poor, religious or irreligious, eastern or western, colored or white.
Thus we see that as man’s environment changes the interpretation of that basic and immutable law has to change accordingly, and once we find change we can detect originality. The interpretation which Bahá’u’lláh has given for the law of love is undoubtedly original if compared to the teachings of previous prophets. No previous prophet openly advocated universal peace, an international house of justice to safeguard it, a universal auxiliary language to bring the nations nearer together and render mutual understanding more easily attainable. No previous prophet advocated obligatory education for boys and girls. No previous prophet gave equal rights to men and women. No previous prophet has set forth definite teachings to solve the economic problems. In short, we cannot claim originality for the basic principle which underlies the various Bahá’í teachings, namely the law of love, for the simple reason that it has ever existed and will ever exist. The other set of principles are in part original, and that is because the environment has changed. The needs of man are now different from what they were, therefore, the laws which regulate them have to be different.
So far we have been viewing the question of originality in its relation to the different religions of the world; let us now compare it with the various progressive movements we see around us. At the advent of every prophet the world undergoes a great social, intellectual, religious revival. At the time of Christ, for example, the old religions of the Romans and Greeks had lost their hold on the minds of their adherents. They could not shape the conduct of man or keep him within the bounds of moral law. Abandoning religion, therefore, the people turned to philosophy, hoping that thereby the rules of ethics would be more strictly adhered to. They thought that through learning alone the moral life of the
individual could be improved. But this hope also was frustrated. The people remained in search of a remedy until Christianity came to the rescue and saved the soul of the seekers. Meanwhile by this continuous and faithful search the people had come independently very near to the truth which was later propounded by Christianity. The teachings were so to say, “in the air,” every one unconsciously absorbed them, so that when they came in touch with those teachings they did not have much to change, or many new principles to adopt.
Such is the case today. The intellectual people of the eighteenth century, weary of the narrowness and dogmas of the church, confused it with true Christianity. They tried to seek salvation in other fields, they were absorbed in research and philosophy, hoping again that through knowledge they might attain to the solution of their problems, to the establishment of peace, to the security of moral integrity. How successful humanity will be this time we cannot say, and the theme, interesting though it be, is beyond the subject of our discussion. The point is that through this constant and sincere search the world has come to truths very near a to those proclaimed by Bahá’u’lláh.
Asked one day about the apparent differences which exist between science and religion, ’Abdu’l-Bahá mentioned the following example: He said that the prophet and the scientist both have the same aim, they both seek the truth. The first, like a man with a clear sight, sees the goal and goes straight to it. The scientist, on the other hand, is like a blind man, he knows his goal and will ultimately attain to it, but only after a painful process of feeling his way and of trial and mistake.
What Bahá’u’lláh proclaimed over fifty years ago is being today gradually accepted by the unbelieving but tenacious scientists. Through bitter experience people have come to learn that an international tribunal is most essential, that war as an arbitrator in settling international disputes should cease if the future of civilization is to be ensured, that the rich cannot remain heedless of the economic needs of the poor and still retain their power.
To a reasoning and believing person these great social and intellectual upheavals which appear in the world at the advent of every prophet are not a matter of mere accident. Such important and regular occurrences are undoubtedly due to a permanent cause; to the divine will and wisdom. He who created all things and with His invisible hand controls all nature, is surely the cause of these phenomena. If God is the one who sends the prophets on their mission to save humanity and solve its problems, He is also the one who prepares the world for the reception of His teachings. He inspires men, gives them insight into the laws of nature, and makes them ardent seekers of truth. These in turn cleanse the mind of the people from groundless dogmas and superstitions, inspires them with lofty ideals and prepares them for the acceptance of the divine principles. The appearance of these progressive movements, therefore, is a part of God’s plan revealed for the salvation of the world.
One superiority, however, will still remain for Bahá’u’lláh. As he was a prophet with a clear vision of his
goal, with a full knowledge of the needs of mankind and a perfect and explicit mission from God, he produced a program the like of which the world has not yet witnessed. The founders of these secular movements, however, like the blind man, knew their goal. they also sought it, but with the slow process of feeling their way through trials and mistakes. They have not yet reached their goal, there are still some obstacles to surmount. But if left alone, as their method is correct and as they are sincere and persevering, they will ultimately reach it. Moreover, lacking a clear insight, they fail to grasp the problems of the world in their entirety and thus be enabled to solve them all. They have focussed their attention upon only one of the many problems, neglecting the others, forgetting that so long as a source of trouble still lingers the welfare of humanity remains in danger.
We may well compare the advent of the different prophets of God to different stations on a long royal road. What a traveler needs is a new spirit, an encouragement to follow the road, a word of guidance to save him from dangers and difficulties. Likewise, society, on its way to progress has come across these prophets of God, these stations of divine power who have urged man to the attainment of his purpose, endowed him with a new spirit, restored his power by their word of encouragement and assurance. The student of the Bahá’í Movement, therefore, should not consider it as a mere source of original ideas but rather as one of those dynamic powers which are successively sent by God to push society onward. He should look at the spirit which it creates in its followers and the solution which it advocates for world problems.
THE Bahá’í Movement imparts life. It is the cause of love and amity amongst mankind. It establishes communication between various nations and religions. It removes all antagonisms. And when this Cause is fully spread . . . warfare will be a thing of the past, universal peace will be realized, the oneness of the world of humanity will be recognized, and religion and science will work hand in hand.
The Bahá’í Movement bestows upon man a new spirit, a new light, and a new motion. It enlarges the sphere of thought. It illumines the horizon of the intellect. It expands the arena of comprehension.
RAINS are falling in torrential storms. Mountain summits turn gloriously white in their cloaks of snow. Over night there leap up from dry and waterless beds roaring, joyous streams, sweeping on into rivers. Hillsides turn green with vegetation, and fragrant with blossoms. Trees lose their accumulation of dry and stifling dust; and, tranquil in their freshened beauty, stretch longingly heavenward. Day and night the mocking bird shouts out his happiness, compelling all to listen; until, intoxicated with the rippling sweetness of his song, he springs soaringly aloft in an ecstacy of joy. Flowers glory in color and perfume, and the desert stretches mile upon mile, a riot of flashing, sunny blossoms. Orchards and vineyards drink greedily of the enlivening rains, and strengthen themselves to bear a luscious harvest of riches. Man and nature are aglow. Springtime has come in the Southland.
THIS is but a symbol of the regeneration of the spirit. From the abundance of the Father there rains down upon mankind guidance, encouragement and wisdom. Streams of comprehension and energy spring up in even deadened and disconsolate hearts. Unexpected leaders of men appear; and their powers of wisdom and understanding are illumined with new and divinely endowed penetration and helpfulness. Dry and barren lives lose their selfishness and dreariness under a gentle covering of godly utterances; and, unconscious of their own growing beauty, draw all eyes and hearts by the perfume of their actions and the delicate blossoming of their lives. In this century “a great, impelling stream is manifest in the world of intellect,“ overflowing all previous bounds and fertilizing wide fields for future bigger harvests. Holiness gives productiveness to otherwise sterile lives. “Day unto day their lives (of the holy souls) are strengthened, the circle of their comprehension becomes wider, the sphere of their intellects becomes more effectual, and their spiritual powers are increased.“
“The prophets are sent to educate this innate quality in humanity. They are like gardeners who sow the grain, which afterwards springs up in a thousand forms of advancement. The prophets are, therefore, the first educators of the world, the head masters of the world. However much man may advance in material civilization, if he remain ignorant of the spiritual civilization, his soul is still defaced.“
“This period of time is the promised age; the assembling of the human race to the “resurrection day,“ and now is the great “day of judgment.“ Soon the whole world, as in the springtime, will change its garb. The turning and falling of the autumn leaves is past, and the bleakness of the winter is over. The new year has appeared, and the spiritual springtime is at hand. The black earth is becoming a verdant garden;
the deserts and mountains are teeming with red flowers; from the borders of the wilderness the tall grasses are standing like advance guards before the cypress and jasmine trees; while the birds among the rose branches are singing loudly, like the angels in the highest heaven, announcing the glad-tidings of that spiritual spring's approach, and the sweet music of their voices is causing the real essence of all things to move and quiver.
“O my spiritual friend, do you know from what airs emanate the notes sung by those birds? They are from the melodies of peace and reconciliation, of love and unity, of justice and security, and of concord and harmony. In a short time this heavenly singing will intoxicate all humanity; the foundation of enmity shall be destroyed, union and affection will be witnessed in every assembly, and the lovers of the Love of God at these great festivals will behold their splendor. Therefore contemplate what a spirit of life God has given that the body of the whole earth may attain life everlasting. The Paradise of Abha will soon spread a pavilion from the pole star of the world, under whose shelter the beloved shall rejoice, and the pure hearts shall repose in peace.“–'Abdu'l-Bahá.
It is springtime in God's land.
of Oneness appear to the visible world from Divine Tents of the Invisible, they manifest themselves with mighty power and triumphant dominion for the development of the contingent beings and for the outpouring of bounty upon existent things.
THE foundation of all the Divine Religions is one. Perhaps no more far-reaching declaration can be made, in view of the maze of creed and religious strife which has tended to engulf us. And yet, upon investigation, we find this fact so simple and so fundamental that we wonder why it has this long failed of recognition in world thought and practice. The logical and spiritual proofs of its truth are clear and evident as the sunlight to the open-minded seeker of reality.
In the past we have not had access to the scriptures of other peoples. We have observed only their divisive dogmas and unfamiliar, decadent practices, largely devoid of spiritual significance and potency. These we have compared with the pure teachings of Jesus Christ and the results have been far from the truth. A fair basis involves a comparison of the Scriptures, or pure teachings of each, or a comparison of the degree to which each group has lived up to its original, divine ideals. Max Muller's translation and compilation of the “Sacred Books of the East“ has now placed at our disposal the Bibles of the world. The conclusion to which these studies brought him is embodied in a letter to an American friend:
“The true Religion of the future will be the fulfillment of all the religions of the past–the true Religion of humanity-that which in the struggle of history remains as the indestructible portion of all the so-called false religions of mankind. There never was a false God, nor was there ever a false religion, unless you call a child a false man. All religions, so far as I know them, had the same purpose; all were links in a chain which connects heaven and earth and which is held and always was held by one and the same hand. All here on earth tends toward right and truth and perfection; nothing here on earth can ever be quite right, quite true, quite perfect, not even Christianity–or what is now called Christianity–so long as it excludes all other religions, instead of loving and embracing what is good in each.“
This conclusion is in harmony with the unambiguous texts of the various Scriptures, for they are unanimous in stating their unity. This alone constitutes an all-sufficient proof. From a most excellent compilation we quote a few examples:
“BUDDHIST SCRIPTURES–'He who is beloved of God honors every form of religious faith.'
“HEBREW SCRIPTURES–'What doth the Lord require of thee, but to do justly and to love mercy and to walk humbly with thy God.'
“GOSPELS–'Whosoever doeth the will of My Father, who is in heaven the same is My brother and My sister and My mother.'
'Of a truth I perceive that God is no respecter of persons; but in every nation he that revereth Him and worketh righteousness is accepted by Him.'
“CHINESE APOTHEGM–'The catholic-minded man regards all religions as embodying the same truths; the narrow-minded man observes only their differences.'
“HINDU APOTHEGM–'Altar flowers of many species, but all worship is one; systems of faith are different, but God is One.'
“KORAN–'We believe in God and that which hath been sent down to us and that which hath been sent down to Abraham and Ishmael and Isaac and Jacob and the Tribes and that which hath been given to Moses and to Jesus and that which was given to the Prophets from their Lord; no difference do we make between any of them.'
'A day will come wherein the lights of unity will enlighten all the world.'
“BAHA'Í SCRIPTURES–'The essence of all religions is the love of God, and it is the foundation of all the sacred teachings.'“
These Scriptures also unite upon a second fundamental–the worship of one and the same God, although calling Him by different names. They all agree in ascribing to Him perfections beyond the imaginings of man and in placing Him above all else in creation. The gods or idols of the various religions are their heroes deified, and comparable to the prophets and saints of Jew and Christian; “God standeth in the congregation of the mighty: He judgeth among the gods. . . . I have said ye are gods and all of you children of the Most High, but ye shall die like men . . ." Psa. 82; 1 and 7-8. Then there is the instance of the Barbarians calling Paul a god when the sting of the viper failed to harm him. So it is evident that the plurality of gods among other religions does not militate against their acknowledgment of One Unique and Supreme Being, even as the belief in the prophets and saints and in the doctrine of the Trinity does not contradict our belief in the unity and singleness of God.
The necessity of a mediator between God and Man–a manifestor of Divinity–is a third fundamental teaching of all the divine religions. Just as in the several realms of nature, the lower forms cannot comprehend the higher, so is it with man and God. The mineral has no way of grasping the power of the senses possessed by the animal; the animal has no means of understanding man's capacity for abstract reasoning. So man, creationally, is incapable of comprehending the Maker of this limitless universe. For this reason God has provided Manifestations of Himself, who appear in human form. Wherever any true knowledge of God. has existed throughout all ages, there will be found traces of some mighty Revelator.
The Torah elucidates the station of Moses in this wise: “He (Aaron) shall be to thee instead of a mouth, and thou shalt be to him instead of God.“
In the Gospels it is said of Jesus the Christ: “No man hath at any time seen God: The only begotten Son which is in the Bosom of the Father, he hath declared Him.“
The Koran explains the manifestation of God thus: “It is not for man that God should speak with him but by vision or from behind a veil, or He sendeth a Messenger to reveal by His permission what He willeth.“
It is impossible to conceive of God manifesting Himself through any but perfect Messengers. These Manifestations fully express the perfections
of God: “For instance, their knowledge expresses His knowledge, their power, His power, their dominion, His dominion. Therefore it is said: “There is no difference between Thee and them except that they are Thy creatures.'“–Bahá'í Scriptures.
The inconsistent teachings and imperfections attributed to some of these Manifestations may be explained in several ways. They may be due to inadequate and prejudicial historical accounts, or to interpretations limited by the immaturity of the age in which they appeared, or, again, to failure to distinguish between the eternal and fundamental teachings, common to all, and the temporary, non-essential ordinances which varied according to the exigencies of the times. The eye of reality sees all these mighty Revealers of Religion as coming from one God, bearing one command, each confirming the teachings and authority of His predecessors and pointing to One who should come after Him, renewing the same eternal revelation, but in terms of the future age.
History is replete with further proofs of the unity of the Manifestations of God. Each of these unique Beings appeared when the world was so deeply submerged in materialism that neither the wisdom of the wise nor the strength of the mighty could revivify it. Each, without human aid, established His cause in the face of bitter opposition and persecution. Bahá'u'lláh says of these Manifestations: “No one (else) hath the courage to appear in the world with that manner of servitude.“ Each was so imbued with the power of the Holy Spirit–that mightiest energy in the universe–that thousands joyfully accepted His teachings in spite of persecutions and martyrdom. Each planted a seed which developed into a mighty civilization.
With the brilliant Hebrew civilization, based upon the teachings of Moses, we are familiar, though not to the extent of recognizing it as the probable source of inspiration for such Greek philosophers as Empedocles, Pythagoras and Socrates. The influence on none other of His time is comparable to that of Jesus Christ. Where the political machinery of a despotic world failed, He united Greeks and Romans, Egyptians and Assyrians, Chaldeans and Phoenicians through a divine power, and laid the foundations of the Christian civilization. Progressive, scientific historians, such as Prof. T. W. Arnold, are now calling attention to the influence of Muhammad. No earlier religion and no law had been able to reach the savages Arabs to whom he appeared. They were in constant warfare with each other and were more cruel than the Apaches, even burying their daughters alive. Muhammad united these tribes through a spiritual power; he welded them into a mighty nation which arose to the pinnacle of culture. They advanced in arts and sciences, and extended their dominion as far west as Spain and Andalusia, founding those great universities which were the illumination of the world during the Dark Ages. It was the contact of the Crusaders with this brilliant Saracen civilization which led to the revival of Greek learning and the Renaissance throughout the Christian world. Thus have the fountain-heads of wisdom and civilization been these Manifestations of the will of God. “The inner significances and mysteries of their wisdom became diversified
according to the differences of vision and reasoning power of the peoples of each era."
Religion is mostly defined as the attitude of man toward God reflected in man's attitude toward his fellow-beings. The standard for this reflected attitude, the Christian calls the Golden Rule. Let the Golden Rule constitute the fourth fundamental by which to test the spiritual quality of all the world religions, Jesus Christ's version serving as the criterion:
“All things therefore whatsoever ye would that men should do unto you, even so do ye unto them; for this is the law and the prophets.“
In perhaps the oldest book in the world, the instructions of Ptah Hotep in Egypt 5,500 years ago, 3,550 B. C.–“If thou be among people make for thyself love the beginning and end of the heart.“
An Egyptian “vale“ to the dead, 1,600 B. C.–“He sought for others the good he desired for himself. Let him pass on.“
Again many centuries before Christ, when the Hindu Kingdoms were being established along the Ganges, it was written: “The true rule of business is to guard and do by the things of others as they do by their own.“
In China, 600 years before Christ, Laotze wrote: “Requite injury with kindness.“ “To the not good I would be good in order to make them good.“
Confucius advised: “What you would not wish done to yourself, do not unto others.“
In the law of Moses it was written: “Thou shalt love thy neighbor as thyself.“
The Greeks in 1070 B. C. came yet nearer the wording of Jesus with: “Do not that to thy neighbor which thee would take ill from him.“ At the first Buddhistic Council in 477 B. C.–“One should seek for others the happiness one desires for oneself.“
The Zoroastrian precept found by Alexander the Great in Persia in 334 B. C.–“Do as you would be done by.“
Again the Koran instructs: “Let none of you treat his brother in a way he himself would dislike to be treated.“
Finally, in this day is added another instruction in the Revelation of Bahá'u'lláh: “O Son of Man; Wert thou to observe Mercy, thou wouldst not regard thine own interest, but the interest of mankind. Wert thou to observe Justice, choose thou for others what thou choosest for thyself.“
Practice of the Golden Rule implies the possession of such other fundamental spiritual virtues as the Gospels commend. These are advocated in all the world Scriptures. The immortality of the soul is taught by all. Even the symbolism of prophecy is the same throughout. This fact has influenced Christian apologists to assume that parts of the Koran were virtually copied from the Old Testament and Gospels. But when priests of the ancient Parsee faith claim that the whole Bible is based upon their still older Scriptures, and when an ancient Egyptian hymn is an exact counterpart of the 104th Psalm, then the more accurate and adequate explanation lies in acknowledging the fundamental oneness of all religions.
Again this theory is proved most convincingly by Egyptian archeologists bringing to light the religion of the “Aton,“ which in its purity antedates Moses by some considerable period of time. Mr. Arthur Weigall, who seems unaware of the unity of all the world faiths, testifies most eloquently to that fact in a quotation
from his volume: “The Life and Times of Akhnaton.“:
“Like a flash of blinding light in the night time, the 'Aton' stands out for a moment amid the black of Egyptian darkness and disappears once more–the first signal to this world of the future Religion of the West. No man whose mind is free from prejudice will fail to see a far closer resemblance to the teachings of Christ in the religion of the 'Aton' than in that of Abraham, Isaac and Jacob. The faith of the Patriarchs is the lineal ancestor of Christianity, but the creed of the 'Aton' is its isolated prototype. One might believe that Almighty God had for a moment revealed Himself to Egypt and had been more clearly, though more momentarily interpreted than ever He was in Syria or Palestine before the time of Christ.“
Further proofs and evidences of the fundamental oneness of religions are available to the student, but enough have been produced to establish this point beyond the peradventure of a doubt. The various Scriptures themselves proclaim it; they all extoll the one God, Who reveals Himself to mankind from age to age in mighty human temples, and the fundamental standards of spiritual living are one and the same.
The far-reaching implications of the oneness of religions are of vital import to mankind. They point the way to the solution of the most perplexing problems of this age. The brotherhood of man upon a non-spiritual foundation is being denonstrated as impossible; but it follows as a simple and logical consequence, once the unity of religions is established. Within such a theory of brotherhood lies the solution of the economic problem, now of universal proportions and the fruitful cause of internal and international strife. Realization of spiritual oneness involves the complete eradication of the prejudices so destructive to the happiness of the world. Through this power, universal peace is possible of achievement; without it, insuperable obstacles continue to appear. An appreciation of this law of unity will see science and religion as complementary aspects of God's revelation to man, thus disposing of another formidable problem.
Religion then, in reality, will become the cause of love and unity and humanity will be ushered into an era of peace and goodwill, fulfilling the expectations of the seers of old. It is the unique function of Bahá'u'lláh, founder of the Bahá'í Movement, not only to proclaim this vital message, but to bring to mankind that spiritual energy necessary to translate these glowing ideals into realities.
knowledge, to attain great spiritual perfection, to discover hidden truths and to manifest even the attributes of God; but still man cannot comprehend the essence of God. Where the ever widening circle of man's knowledge meets the spiritual world a Manifestation of
God is sent to mirror forth His splendor.
The word ”Day” in such phrases as ”Day of God” and ”Last Day” is interpreted as meaning ”Dispensation”. Each of the great religion-founders has his ”Day.” Each is like a sun. His teachings have their dawn, their truth gradually illumines more and more the minds and hearts of the people until they attain the zenith of their influence. Then they gradually become obscured, misrepresented and corrupted, and darkness overshadows the earth until the sun of a new day arises. The day of the Supreme Manifestation of God is the Last Day, because it is a day that shall never end, and shall not be overtaken by night. His sun shall never set, but shall illumine the souls of men both in this world and in the world to come. In reality none of the spiritual suns ever set. The suns of Moses, of Christ, of Muhammad, and all the other prophets are still shining in Heaven with undiminished lustre. But earth-born clouds have concealed their radiance from the people of the earth. The Supreme Sun of Bahá'u'lláh will finally disperse these dark clouds, so that the people of all religions will rejoice in the light of all the prophets, and with one accord worship the one God whose light all ithe prophets have mirrored forth.
In ”Bahá'u'lláh and the New Era.”
”In this world we judge a cause or movement by its progress and development. Some movements appear, manifest a brief period of activity, then discontinue. Others show forth a greater measure of growth and strength, but before attaining mature development, weaken, disintegrate, and are lost in oblivion. Neither of these mentioned are progressive and permanent.
”There is still another kind of movement or cause which from a very small inconspicuous beginning, goes forward with sure and steady progress, gradually broadening and widening until it has assumed universal dimensions. The Bahá'í Movement is of this nature. For instance, when Bahá'u'lláh was exiled from Persia with 'Abdu'l-Bahá and the rest of his family, they traveled the long road from Tihran to Baghdad, passing through many towns and villages. During the whole of that journey and distance they did not meet a single believer in the Cause for which they had been banished. At that time very little was known about it in any part of the world. Even in Baghdad there was but one believer who had been taught by Bahá'u'lláh himself in Persia. Later on two or three others appeared. You will see therefore that at the beginning, the cause of Bahá'u'lláh was almost unknown, but on account of being a divine movement it grew and developed with irresistible spiritual power until in this day wherever you travel east or west and in whatever country you journey you will meet Bahá'í Assemblies and institutions. This is an evidence that the Bahá'ís are spreading the blessings of unity and progressive development throuqhout the world under the direction of divine guidance and purpose."
From near and far there comes news of the spread of the Bahá'í Cause and its dynamic teachings. How the world is ready for the divine plan of Bahá'u'lláh! How it loves to learn of the life of 'Abdu'l-Bahá!
After the great war one realized that the world had developed a certain degree of capacity to receive the teachings of God. We know that the divine bounty is always ”moving and circulating” and will surely become effective wherever there is capacity to receive it. In this radiant century the circle of unity has been and is being constantly widened, for God has sent His Divine Shepherd to gather dispersed humanity into one fold, into one all-embracing brotherhood. A new day has dawned upon the world, and the summons to peace, unity and love is resounding in all corners of the world, carrying the message of the new springtime to hungry hearts, the season when revivification takes place through the inspired Word of God, when hatred and animosity of all kinds begin to disappear and all things are renewed. ”Old things are passed away; behold, all things are become new.”
Through the assistance of God the Bahá'í Cause is progressing, and as evidence of that progression a few brief items have been culled from many inspiring stories.
Miss Martha Root, a journalist by profession, Bahá'í traveling teacher and lecturer, whose goings and comings and services have bee so often referred to in this magazine has been in Central Europe for the past few months. It is interesting to note that her knowledge of Esperanto, the universal auxiliary language, has been of great value, for she has used this language exclusively at many important lectures, especially those given under the auspices of the Esperanto Societies.
ZURICH, the largest city in Switzerland and one of the largest in Europe, gave Miss Root a hearty welcome.
Her lectures on ”The Bahá'í Movement for World Peace," and ”The Bahá'í Principles,” were given in Esperanto and translated into German. The Kaiser Karl der Grosse hall where the lectures were held was the scene of a new brotherhood as the large and deeply interested audiences gave ample evidence of their approval of the universality of the Bahá'í Teachings.
Miss Root stressed the perfect way in which the lectures were arranged, ad the ”attar-of-rose” spirit of the fine Bahá'í souls in that city. It makes one assured that they are equipped to give their city the thought and new teaching which shall trasform it into a new spiritual rose-garden. ”Esperanto will be a marvelous help to boys and girls, who expect to become Bahá'í world teachers," said Miss Root. She is anxious to have the young people realize how important it is to be equipped and prepared along all lines to go forth to active service.
GERMANY AND AUSTRIA. In Stuttgart Miss Root was quite at home among the enthusiastic believers in the Bahá'í Faith. She feels that perhaps next to the United States, Germany has made more distinctive and noteworthy progress in promoting all Bahá'í activities than any other country during the twenty-two years since the Bahá'í message was first heralded there by Dr. Edwin Fisher, an American. In Stuttgart or immediate environs, there is a Bahá'í meeting every night in the week; there are Bahá'í study classes for the young and all ages; the children, generally speaking, are learning Esperanto, and many speak this language fluently; they have a national Bahá'í magazine, called the ”Sun of Truth,” 'edited by Frau Consul Schwarz, in which articles are published in German, English and Esperanto; they have translated more than nineteen Bahá'í books into German; they have also a National Bahá'í Spiritual Assembly. Miss Root has seen on all sides the fruits of 'Abdu'l-Bahá's visit to Stuttgart in 1913. ”A great many people,” she writes, ”have come into the Bahá'í Cause–people with very diverse,
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MR. WILHELM HERRIGEL
A Bahá'í of Stuttgart, who has served the Cause there many years.
rare and great gifts.” Stuttgart, Esslingen, Frankfort, Karlsruhe, Heilbroon–are some of the centers in South Germany where Miss Root found most advanced Bahá'ís, where the Bahá'í Cause is making marked progress, and where the great Bahá'í principles are being accepted and lived. Reviewing the visit to Stuttgart and each of the seven cities visited one is impressed with the number
of public lectures on the Bahá'í teachings which Miss Root gave both in English and Esperanto, translated into German; one's attention is likewise constantly drawn to the great capacity and the deep spirituality which the German people manifest.
BUDAPEST, HUNGARY. Mrs. Root writes from this city: ”I do not know one soul in Hungary or speak the language, but I am happy to be here.” She remained there four weeks, during which time she met many of the advanced thinkers and scholars who became interested in the Bahá'í Teachings, and who recognized in them the solvent for the manifold problems and complexities of the old order of things. Perhaps one of the most interesting stories of the many which Miss Root has written about is the one of Franz Pollinger, a wonderful Bahá'í there, who is very poor and almost blind. He prayed that he might be able to read the Bahá'í Teachings; no oculist could make glasses for him. On the shore of a river, he found a discarded bulb from a pocket searchlight. He discovered that through its curved surface he could see to read, he himself fastened it into one side of spectacle rims, and with that he reads and works! There is a group of earnest Bahá'ís in Vienna, all in perfect love and unity and all taught and gathered together by Franz.
Miss Root was busy every minute of her stay in that city. She spoke before the Theosophical Society, the Esperanto Clubs, New Vienna Woman's Club, the League for Peace and Freedom and other organizations–not once, but many times. Also there was opportunity for service to many private groups in homes and many personal interviews were arranged. ”Abdu'l-Baha showered such love upon Vienna,” Miss Root writes, ”and he said nothing could relieve Austria from her sorrow, grief, depression and disappointment except the Divine Glad-tidings."
SOUTH AFRICA: Miss Fanny Knobloch and Mrs. Pauline Hannen (sisters), from Washington, D. C., have been for a long time in Cape Town, Pretoria and other places in S. Africa, serving the Bahá'í Cause, and spreading the message which brings peace and happiness to the children of men. They have given freely of their resources along all lines, and with the element of sacrifice so manifestly entering into their efforts, one notes, likewise, how those who have joined the Bahá'í ranks through their assistance, have become strongly allied with all its interests and are prepared to sacrifice for ”The, Great Guidance.” The new friends in S. Africa have grasped the significance of the Bahá'í religion and ”every one feels the spirit of love and unity which prevails among them."
The experiences of these two Bahá'í teachers in talking at public and private meetings to those interested in progressive ideals–for the most part the English speaking people–would make an interesting volume, but the following story carries a picturesqueness and appeal which makes it rather distinctive. It is about their visit to the Orange Free State and their spending three weeks on a Boer farm ”miles and miles from anywhere,” as they say in that part of the world. The farm consists of two thousand acres of producing land–ninety natives of the Basutos type being employed on the place. The Basutos rank next to the Zulus as the highest types among natives of
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A small group of Bahá'ís in Ismailia, Egypt, showing, as in the case of other published photographs, how the Bahá'í teachings unite all peoples. The Bahá'í Cause is spreading in Egypt, and it is one of the nine countries which have thus far established a National Bahá'í Spiritual Assembly.
S. Africa. They live in round huts built of mud and stones with thatched roof, and everything in and about each hut is noticeably spotlessly clean and very neat. Their entire food consists of a corn meal mush made so thick that each child is given a chunk which they eat as one would eat an apple. The grown-ups have the same ”menu.” The owner of the farm and his wife are delightfully English, and their attractive home is kept scrupulously clean by three native servants.
Carrying the Light of this New Day to that far corner of the world brought great joy and refreshment to the Bahá'í teachers. The seeds of Truth planted there will have far-reaching results which no one at this time can fully measure.
In S. Africa as elsewhere all over the world, there seem to be prepared souls who are just waiting for the message and religion of today, thus they become interested in the Bahá'í teachings, which are at once recognized as the all-embracing message which has brought life and light and love to the countless souls now numbered among its adherents all over the world.
PHILIPPINE ISLANDS: A Bahá'í living in Cebu, P. I., writes about the interesting lectures of traveling Bahá'í teachers who have visited the Islands, like Miss Martha Root of the
United States and Mr. Siegfried Schopflocher of Canada. Their lectures were published in the Manila and Cebu papers and were thus given wide publicity. He suggests that all Bahá'í teachers en route to the East should pass through the Philippine Islands, and especially those who speak Spanish as well as English. It is especially important for Bahá'ís to keep in touch with the people of that land who are students in America, or otherwise are residents here, so that they may return to their homes informed and equipped to teach the Bahá'í Cause, for the Filipinos are ready with an open heart and mind to embrace the Bahá'í teaching of love and unity. One Filipino friend who spent some time in this country has recently returned to his home aglow with the teachings of real brotherhood which he received from friends in San Francisco, and he is eager for every one to learn of the Bahá'í Cause. He is full of gratitude to those who have guided him to the path of Truth and is filled with a burning desire to study the teachings deeply and to spread them among his people. He writes how he has been thoroughly convinced that the Bahá'í Teaching is the Power needed today to bring the different peoples of the world to a common understanding and unite them as one family recognizing ”the world as one home.”
HAWAIIAN ISLANDS: Miss Agnes Alexander, so well known for her distinctive Bahá'í services in Japan, China, Korea and other places, and now residing in Honolulu, has recently been, by invitation, to the Island of Kauai to speak on ”The Bahá'í Movement.” It is particularly inspiring to proclaim the Bahá'í Teachings for world brotherhood in such places, as so many different nationalities are always represented in the audiences. It is interesting to note that Miss Alexander's grandfather started a mission on this very island many years ago.
INDIA: Mrs. Inez Cook, of New York, has recently related some of her experiences among the Bahá'ís in India during her visit there some few months ago. Fortunately for Mrs. Cook and her family, they arrived in Bombay just about the time preparations were being made for the Fifth All-India Bahá'í Convention, which made it possible for them to meet a very large number of friends who gather at that time from all sections of the country, and even Burma and Ceylon are represented. Mrs. Cook's observations are worthy of record in detail, but space permits us only a brief of her varied and delightfully spiritual experiences. She states:
”We found the friends in a whirlwind-atmosphere of enthusiasm, service and activity, preparing for the coming Convention. It was contagious and enviable; every one was doing something, and in a ”snappy” American-sort of way which made me rub my eyes and wonder where was the languor of the East! . . . Mrs. Stannard was applying her usual executive ability and had as her co-worker that most remarkable Bahá'í, Shirin Irani (who is now Mrs. Foudjar, having recently married), a girl of nineteen. She was of the new day and had put aside her veil; this gave her liberty to appear before public meetings, which she addressed in the most fluent and eloquent English. . . Our time in India (less than four weeks from coast to coast) was so
short that we could not remain for the Convention, some ten or twelve days later, but we had seen the friends and that was the most beautiful thing.
”We left Bombay the day after Christmas. Through some mistake the friends who were able to see us off had gone to the wrong station first, and only arrived a few minutes before our train pulled out. However, it was sufficient time in which to place about the neck of each of us a fragrant garland of flowers and a paper-frilled bouquet in our hands. Whether it was the Bahá'í spirit developed in full, or the inherent calm of the East, I cannot say, but their long wait in the midday heat had not erased one smile, nor curdled the milk of human kindness in one breast. We hurried into our huge compartment, followed by ringing Bahá'í farewells . . . . and settled ourselves in a veritable bower of flowers to live over again the past few days.”
Mrs. Cook further relates their experiences in Calcutta, about a visit with the Editor of one of the daily newspapers, a man who loves 'Abdu'l-Bahá and his teachings; and how he assured them that he would serve the Bahá'í Cause whenever possible through his paper. Shortly afterwards he published in full Mrs. Cook's letter describing the Bahá'í village of Kunjangun, Burma.
How much the whole world is in need of the Bahá'í Teachings, and how great is the need in India for its powerful unifying quality, to bring into unity that vast throng so divided by cast and creed and prejudice.
SWEDEN: Mr. and Mrs. August Rudd, formerly residents of Kenosha, Wisconsin, have been rendering pioneer services in Boviken and other cities in Sweden and Norway. These teachers, together with Mrs. Louise Erickson of Brooklyn, N. Y., who has spent much time in Sweden, and who even while in this country constantly assists the work of the Bahá'í Cause in her native land across the sea, have given of their time, effort and all of their resources in ardent devotion to 'Abdu'l'Bahá and the divine plan of teaching which he gave to the world. They have not only lived and worked in the large centers of population, but during summer vacations always go
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MRS. ANNA RUDD
A noted pioneer server in the Bahá'í Cause in Sweden.
by automobile for long teaching tours through the country.
The people of these far northern climes are always much attracted to the Bahá'í Teachings for world unity, and when they are awakened, they become very strong adherents of the Faith. They say with one accord, ”The teachings and Principles of the
Bahá'í Cause are so high and noble, so pure and holy, that we cannot do anything else but work and spread them, and you can count on us as co-workers."
Mrs. Rudd has translated many leaflets on the Bahá'í Teachings into the Swedish language for general distribution and they have been widely spread. Also she has translated the two most important books of Dr. Esslemont, namely, ”Bahá'u'lláh and the New Era”, and ”Bahá'u'lláh and His Message.”
As in other countries, the Esperanto groups, Theosophical Societies and other organizations are very much interested in the Bahá'í Teachings, and likewise the newspapers of the country have willingly accepted articles on the rise and spread of the movement.
Shoghi Effendi, Guardian of the Bahá'í Cause, in one of his wonderful letters to the teachers in Sweden, said: ”Your letters testify so eloquently and powerfully of the dynamic all-conquering spirit of Bahá'u'lláh workings so astonishingly through both of you. . . .”
A WESTERN PILGRIMAGE: It is not the purpose of this short compilation to record those vital and important and stirring events which are daily taking place in the large Bahá'í Assemblies throughout America and the world; but only to make this ”little journey” among the friends in foreign lands show, also, how the leaven is working in the smaller towns and villages here and elsewhere. Therefore let us brief an account of an interesting Unity Feast held at the home of Mr. and Mrs. John D. Bosch in the far distant little town of Geyserville, Calif., a significant event because of spiritual values and because there were gathered in this assemblage many from different and far removed cities. It has been referred to as, ”A Western Pilgrimage,” and thus we believe it shall always be known.
The following excerpt from the interesting account of Miss Marion Carpenter conveys that spirit of oneness which makes every Bahá'í meeting vibrate with life, the life of the spirit:
”A beautiful old spruce tree was dedicated at Geyserville. . . . as a place of pilgrimage, rest and happiness for the Bahá'ís of the world. Under the cool shade of this big tree–the symbol of the Bahá'í world family–many friends gathered from San Francisco, Oakland, Berkeley, Sacramento, Stockton, Santa Rosa, Geyserville, Stanford, Los Angeles, Portland, Houston, Honolulu, England and Australia, and young people from at least five different colleges and universities. . . . The tree was large enough to cover all the people brought together from more points of view than even the Cities. And so strong was the spirit which united them that each soul felt the literal and symbolic meaning of the verse: ”Ye are all the leaves of one tree.”
It is particularly gratifying to note the deep interest of the college students, young men and women of outstanding capacity who are analyzing the differences between material and divine civilization and who see the necessity for making the divine education paramount.
A Unity Feast among Bahá'ís always means both a material and spiritual Feast, and on this occasion the talks and responses particularly expressed the deep gratitude in every heart for the bonds of affection
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Bahá'ís assembled for a Unity Feast at the home of Mr. and Mrs. John D. Bosch, at Geyserville, California.
founded upon the heavenly bounty of Bahá'u'lláh which made the group seem as one family. One of the friends told of notable outdoor feasts which he had enjoyed in foreign countries, particularly one in Germany where just such a spirit was manifested as at this Feast at Geyserville.
”The train back to San Francisco,” writes Miss Carpenter, ”seemed stuffy enough after this refreshing and exhilarating day with the friends of God in one of the most picturesque and quiet spots in the West, a place which will surely become a shelter for pilgrims from all the world.”
We could continue recording news items of deep interest showing how the World of Bahá'u'lláh is really accomplishing; how it is establishing an ideal brotherhood on the only firm foundation–the teachings of the New Day–the teachings which work with such fresh and mighty potency; but those closely in touch with the onward march of events, realize that the spirit of God is powerfully penetrating the hearts and that these newly-awakened hearts are filled with the longing to reach out to all other hearts in a sacrificial, impersonal, universal love which will eventually lift the whole world into the ideal civilization. The Manifestation of God in each age, through his authoritative Word, takes the ignorant, worldly-minded, widely separated peoples of the world and transforms them into a new people manifesting in their lives the efficacy of his teachings. Each friend in joining the Bahá'í Cause becomes through its creative teachings ”a cause of unity and center of accord.” Each realizes that ”the supreme love and unity is witnessed in the Divine Manifestations. Among them unity is indissoluble, changeless, eternal and everlasting:” and ”each of them holds to the solidarity of mankind and promotes the unity of human hearts.”
And so the Bahá'í friends throughout the world are striving to manifest in their lives this indissoluble bond of unity, for ”the true divine religion is the most perfect cause of friendship and union in the world.”
”The greatest working basis for bringing about unity and harmony among the nations is the teaching of a universal tongue. Writing on this subject fifty (now over sixty) years ago, His Holiness Bahá'u'lláh said that complete union between the various sections of the world would be an unrealized dream as long as an international language was not established.”
”Today the greatest need of the world of humanity is discontinuance of the existing misunderstandings among nations. This can be accomplished through the unity of language. Unless the unity of languages is realized, the 'Most Great Peace' and the oneness of the human world cannot be effectively organized and established; because the function of language is to portray the mysteries and secrets of human hearts. The heart is like a box and language is the key. We can open the box only by using the key, and observe the gems it contains. Therefore the question of an auxiliary international tongue has the utmost importance. Through this means, international education and training become possible; the evidence and history of the past can be acquired. The spread of the known facts of the human world depends upon language. The explanation of divine teachings can only be through this medium. As long as diversity of tongues and lack of comprehension of other languages continue, these glorious aims cannot be realized. Therefore the very first service to the world of man is to establish this auxiliary international means of communication.
La plej bona praktika bazo por efektivigi unecon kaj harmonion inter la nacioj estas la instruado pri tutmonda lingvo. Skribante pri tiu-ĉi temo antaŭ kvindek (nun pli ol sesdek) jaroj, Lia Sankta Moŝto Bahá'u'lláh, diris, ke kompleta uneco inter la diversaj partoj de la mondo estos ne-efektivigita sonĝo dum ke internacia lingvo ne estos establita.
Hodiaŭ la plej grava bezono de la mondo homara estas ĉesiĝo de la ekzistantaj malkompreniĝoj inter nacioj. Tion-ĉi oni povas elfari per lingva uneco. Se la unigo de lingvoj ne estos efektivigita, la ”Plej Granda Paco” kaj la uneco de la mondo homara ne povos esti praktike organizitaj kaj fonditaj; ĉar la ofico de lingvo estas aperigi la misiterojn kaj sekretojn de homaj koroj. La koro similas keston, kaj lingvo estas la ŝlosilo. Oni povas malfermi la keston nur per la uzo de ŝlosilo, kaj vidi la gemojn, kiujn ĝi enhavas. Pro tio, la temo de helpanta internacia lingvo enhavas la plejan gravecon. Pere de tio-ĉi., internaciaj edukado kaj kulturiĝo praktikiĝos; la atestaĵoj kaj historio de la estinto povos esti akeritaj. La dissemado de la sciataj faktoj de la mondo homara sin apogas sur lingvo. La klarigo de diecaj doktrinoj povas esti nur per tiu-ĉi ilo. Tiel longe kiel daŭros diverseco de lingvoj kaj manko de kompreniĝo de aliaj lingvoj, tiuj-ĉi gloraj celoj ne povos esti efektivigitaj. Pro tio, la plej frua servaĵo al la mondo homara estas fondi tiun-ĉi helpantan internacian interkomunikilon.
Pronunciation–Vowels: a as in father; e as in obey; i as in machine; aŭ like ow in how; o as in hope; u like oo in cool. Consonants: c like ts in cats; ĉ like ch in chat; g as in go; ĝ like g in gem; ĥ like German ch in ach; j like y in joy, or in yet; ĵ like z in azure; ŝ as in sure. Other consonants are pronounced as in English. The accent is on the next to the last syllable.
(”La Nova Tago” an International Bahá'í Esperanto Magazine is published by the Esperanto Committee of the Bahá'í Movement of Hamburg. Address is Octaviostrasse 21, Wandsbek, Germany.)
