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AS THIS is the radiant century,
it is my hope that the
Sun of Truth may illumine
all humanity. May the eyes
be opened and the ears become
attentive; may souls become
resuscitated and consort together
in the utmost harmony as recipients
of the same light. Perchance
God will remove this strife
and warfare of thousands of years.
May this bloodshed pass away, this
tyranny and oppression cease, this
warfare be ended. May the light of
love shine forth and illumine hearts
and may human lives be cemented
and connected until all of us may
find agreement and tranquility beneath
the same tabernacle, and with
the standard of the “Most Great
Peace” above us move steadily onward.
--PHOTO--
Fifteen of this group made a pilgrimage to Haifa, Palestine during their vacation, visiting Mount Carmel and other sacred and historic spots. They also visited Shoghi Effendi, Guardian of the Bahá’í Cause, who has great interest and confidence in these Bahá'í students. His encouraging and inspiring instructions thrilled them, and they returned to the University with greatly refreshed minds, purified thoughts and a longing desire to serve in the Bahá’í Youth Movement.
| VOL. 17 | AUGUST, 1926 | No. 5 |
the body-politic, disintegration and decay must inevitably follow and life be extinguished.”
THE WORLD has certain definite problems which it must solve before civilization can be established on a sure and permanent basis. The problems connected with the earth’s physical resources and their application to man’s sustenance, shelter, and comfort, we need not worry about; for as science has up to the present discovered and rendered available vastly more in this direction than the most ardent imagination of previous centuries could have conceived, so we may trust it to solve for the future the problems of adequate food production, of heat and power resources, of health improvement, etc.
No, it is not earth’s physical problems, but the problems of human relationship which may well cause anxiety in thoughtful minds. For of what use are the most marvelous of material inventions if dissension exists in the body-politic of the world? We are beginning to realize that the only possible foundation for a lasting civilization is unity. Three important things must be established before such a foundation is realized: universal peace; complete harmony and co-operation between labor and capital; and a distribution of earth’s resources in such a way as to insure at least the means of life and shelter to every individual. Until this is accomplished, all the science in the world, all man’s inventions and productive genius, will be built upon foundations laid, as it were, in sand.
THE EMOTIONAL nature of man is so unstable, so unreasoning as to make not only possible but imminent the mutual destruction of all that makes for happiness and prosperity; nay, even of life itself. Until the world is so organized that masses of men are no longer pitted against each other by emotions of jealousy, greed, or hate, the utmost material progress will not avail against the danger of the extinction of civilization.
Marvelous is the work of the specialist, producing his best for the perfecting of human life on this planet: too marvelous to be jeopardized by the frailty of our social organization. “Unquestionably the further evolution of society,” says Professor Edwin Grant Conklin of Princeton, “must lie in the direction of greater co-operation. . . . It was the failure of co-operation rather than of specialization which led to the downfall of almost every great civilization of the past, and it is this danger especially which confronts the modern world. Stable progress consisits in advance along co-operative lines.”
Is there a single sociologist, political economist, or earnest thinker of
any sort, who does not corroborate in his own heart this statement, that “stable progress consists in advance along co-operative lines?” It is what all the world is seeking for; yet cannot in sufficient degree attain. Co-operation, harmony, unity of feeling and action, are absolutely, essential to any world civilization which would survive the blasts of those hot, devastating emotions that prove both fratricidal and suicidal when the banners of war—be it between nations or classes—are raised and the tomtoms’ beat surges in veins that still have as much of primitive as of cultured blood. For we are all animals on the one side, though dowered with angelic potentialities on the other.
HOW CAN absolute co-operation be attained? That is the key-note to all world problems of today: Any one who could successfully answer it would be conferring the greatest possible benefit upon humanity—greater even than the blessings brought it by the greatest creators in the realm of politics, of science, of medicine, of industrial organization and production.
We might as well confess that the solution of this problem is beyond human potentiality. Nothing short of the power of God can bring immense masses of humans—of diverse temperaments, cultures, ideas, and desires—into any real and abiding unity. Is it a satire on the nature of man to suggest that on the human plane that which brings the deepest and closest unity is hate and fear? But on the plane of the divine that which brings unity is love.
WHAT MANKIND is really waiting and yearning for is the establishment of a divine civilization, based on the spiritual qualities and susceptibilities of man. Such a civilization would be both perfect in itself, and stable. But to bring to pass such civilization requires divine aid. Not all the intelligence, the organizing energy, the creative will of earth’s greatest human leaders can inaugurate such a civilization. Because the thing needed is not ideals, concepts and patterns—but a changed heart in man. Not until man’s nature breathes a heavenly love, each toward his fellow-man, can world unity be attained. It is for this love, this unity, that the Manifestations of God have appeared upon earth, raising the standards of peace, of love, of unity and co-operation; and with breaths of the Holy Spirit, stirring and resuscitating the hearts of men, kindling them to a new fire which burns cleansingly and not destructively.
IT IS these Spiritual Guides of mankind who are the real and only possible Founders of enduring civilizations. And in this age of transitions, of cataclysmic changes, of tottering institutions and governments, it is comforting to note that again has appeared a Guide to show humanity the way through pitfalls and dangers which confront it—graver menaces, perhaps, than ever confronted it before.
Bahá’u’lláh has brought to the world a marvelous message of universal peace; of the abolition of racial and class hatreds; of the overcoming of poverty; and the establishment of love, sympathy and co-operation between capital and labor, and between all races and nations.
Not only is the Announcement given, the way shown, but the earth is flooded with waves of dynamic power of the Holy Spirit, enabling men to live these lofty teachings. Only through the life-giving rays of the Spirit can man’s heart be changed and his nature transmuted from one of animal to one of angelic propensities. And when his heart is thus
changed, co-operation, leading to social and economic and political organization of a stable type, becomes almost a matter of course. For in real unity is absolute stability.
How, then, can the world solve the great problems which threaten its integrity? Co-operation is the solution. And co-operation is something Which man must divinely achieve.
physical powers and intellectual attainments; nay, rather, the Holy Spirit is essential. The Divine Father must assist the human world to attain maturity. The body of man is in need of physical and mental energy but his spirit requires the life and fortification of the Holy Spirit. Without its protection and quickening the human world would be extinguished. His Holiness Jesus Christ declared, “Let the dead bury the dead.” He also said, “That which is born of the flesh is flesh, and that which is born of the spirit is spirit.” It is evident therefore according to His Holiness that the human spirit which is not fortified by the presence of the Holy Spirit is dead and in need of resurrection by that divine power; otherwise though materially advanced to high degrees man cannot attain full and
complete progress.
IN THE investigation of a subject the right method of approach is to carefully examine its premises. Therefore we must go back to the foundation upon which human solidarity rests, namely: that all are the progeny of Adam, the creatures and servants of one God; that God is the protector and provider; that all are submerged in the sea of divine mercy and grace and God is loving toward all.
Humanity shares in common the intellectual and spiritual faculties of a created endowment. All are equally subject to the various exigencies of human life and are similarly occupied in acquiring the means of earthly subsistence. From the viewpoint of creation human beings stand upon the same footing in every respect, subject to the same requirements and seeking the enjoyment and comfort of earthly conditions. Therefore the things humanity shares in common are numerous and manifest. This equal participation in the physical, intellectual and spiritual problems of human existence is a valid basis for the Unification of mankind. (Pro. of U. P., p. 224.)
IN THIS GREAT century the most important accomplishment is the unity of mankind. Although in former centuries and times this subject received some measure of mention and consideration, it has now become the paramount issue and question in the religious and political conditions of the world. History shows that throughout the past there has been continual warfare and strife among the various nations, peoples and sects, but now, praise be to God! in this century of illumination, hearts are inclined toward agreement and fellowship and minds are thoughtful upon the question of the unification of mankind. There is an emanation of the universal consciousness today which clearly indicates the dawn of a great unity. (Pro. of U. P., p. 223.)
GOD IS ONE; His servants are likewise one. God has created all; He is kind to all. Inasmuch as He is such a tender Father to all, why should His children disagree? Why should they war and fight? Like the Heavenly Father we must live in love and unity. Man is the temple of God, the image and likeness of the Lord. Surely if one should destroy the temple of God he will incur the displeasure of the Creator. For this reason we must live together in amity and love. Bahá’u’lláh has addressed the world of humanity, saying, “Verily ye are the fruits of one tree and the leaves of one branch.” This signifies that the entire world of humanity is one tree. Individual members of mankind are represented by the twigs and blossoms. Why should these parts of the same tree manifest strife and discord toward each other? (Pro. of U. P., p. 368.)
WITH IMPARTIAL love and wisdom He (God) has sent forth His Prophets and divine teachings. His teachings are the means of establishing union and fellowship among mankind and awakening love and kindness in human hearts. He proclaims the oneness of the kingdom of humanity. He rebukes those things which create differences and destroy harmony; He commends and praises every means that will conduce to the solidarity of the human race. He encourages
man in every step of advancement which leads to ultimate union. The Prophets of God have been inspired with the message of love and unity. The books of God have been revealed for the upbuilding of fellowship and union. (Pro. of U. P., p. 291.)
IF THE WORLD should remain as it is today, great danger will face it; but if reconciliation and unity are witnessed, if security and confidence be established, if with heart and soul we strive in order that the teachings of Bahá’u’lláh may find effective penetration in the realities of humankind, inducing fellowship and accord, binding together the hearts of the various religions and uniting divergent peoples,—the world of mankind shall attain peace and composure, the will of God will become the will of man and the earth a veritable habitation of angels. Souls shall be educated, vice be dispelled, the virtues of the world of humanity prevail, materialism pass away, religion be strengthened and prove to be the bond which shall cement together the hearts of men. (Pro. of U. P., p. 314.)
THE SOURCE of perfect unity and love in the world of existence is the bond and oneness of reality. When the divine and fundamental reality enters human hearts and lives, it conserves and protects all states and conditions of mankind, establishing that instrinsic oneness of the world of humanity which can only come into being thru the efficacy of the Holy Spirit. For the Holy Spirit is like unto the life in the human body, which blends all differences of parts and members in unity and agreement. Consider how numerous are these parts and members, but the oneness of the animating spirit of life, unites them all in perfect combination. It establishes such a unity in the bodily organism that if any part is subjected to injury or becomes diseased, all the other parts and functions sympathetically respond and suffer owing to the perfect oneness existing. Just as the human spirit of life is the cause of co-ordination among the various parts of the human organism, the Holy Spirit is the controlling cause of the unity and co-ordination of mankind. That is to say, the bond or oneness of humanity cannot be effectively established save through the power of the Holy Spirit, for the world of humanity is a composite body and the Holy Spirit is the animating prinsiple of its life. (Pro. of U. P., p. 315.)
THEREFORE we must strive in order that the power of the Holy Spirit may become effective throughout the world of mankind, that it may confer a new quickening life upon the body-politic of the nations and peoples and that all may be guided to the protection and shelter of the Word of God. Then this human world will become angelic, earthly darkness pass away and celestial illumination flood the horizons, human defects be effaced and divine virtues become resplendent. This is, possible and real but only through the power of the Holy Spirit. Today the greatest need of the world is the animating, unifying presence of the Holy Spirit. Until it becomes effective, penetrating and interpenetrating hearts and spirits, and until perfect, reasoning faith shall be implanted in the minds of men, it will be impossible for the social body to be inspired with security and confidence. Nay, on the contrary, enmity and strife will increase day by day and the differences and divergences of nations will be woefully augmented. (Pro. of U. P., p. 315.)
GOD HAS desired for mankind the effulgence of love but through blindness and misapprehension man has enveloped himself in veils of discord, strife and hatred. The supreme need of humanity is co-operation and reciprocity. The stronger the ties of fellowship and solidarity amongst men the greater will be the power of constructiveness and accomplishment in all the planes of human activity. Without co-operation and reciprocal attitude, the individual member of human society remains self-centered, uninspired by altruistic purposes, limited and solitary in development like the animal and plant organisms of the lower kingdoms. The lower creatures are not in need of co-operation and recipcrocity. A tree can live solitary and alone but this is impossible for man, without retrogression. Therefore every co-operative attitude and activity of human life is praiseworthy and fore-intended by the Will of God. (Pro. of U. P., p. 332.)
THE FIRST expression of co-operation is family relationship which is unreliable and uncertain in its potency, for it is subject to separation and does not permanently cement together the individual members of humanity. There is also a co-operation and oneness in nativity or race which is likewise not efficent, for although its members may agree in general, they differ radically in personal and particular points of view. Racial association therefore will not insure the requirements of divine relationship. There are other means in the human world by which physical association is established but these fail to weld together the hearts and spirits of men and are correspondingly inefficient.
Therefore it is evident that God has destined and intended religion to be the cause and means of co-operative effort and accomplishment among mankind. To this end He has sent the Prophets of God, the holy Manifestations of the Word in order that the fundamental reality and religion of God may prove to be the bond of human unity; for the divine religions revealed by these holy Messengers have the one and the same foundation. All will admit therefore that the divine religions are intended to be the means of true human co-operation; that they are united in the purpose of making humanity one family, for they rest upon the universal foundation of love and love is the first effulgence of divinity. (Pro of U. P., p. 332.)
BAHÁ’U'LLÁH teaches that material civilization is incomplete, insufficient and that divine civilization must be established. Material civilization concerns the world of matter or bodies but divine civilization is the realm of ethics and moralities. Until the moral degree of the nations is advanced and human virtues attain a lofty level, happiness for mankind is impossible. The philosophers have founded material civilization. The Prophets have founded divine civilization. . . . Mankind receives the bounties of material civilization as well as divine civilization from the heavenly Prophets. The capacity for achieving extraordinary and praiseworthy progress is bestowed by them through the breaths of the Holy Spirit, and heavenly civilization is not possible of attainment or accomplishment otherwise. This evidences the need of humanity for heavenly bestowals and until these heavenly bestowals are received, eternal happiness cannot be realized. (Pro. of U. P., p. 370.)
THE PURPOSE of the creation of man is the attainment of the supreme virtues of humanity through descent
of the heavenly bestowals. The purpose of man’s creation is therefore unity and harmony, not discord and separateness. . . . When the souls become separated and selfish the divine bounties do not descend and the lights of the Supreme Concourse are no longer reflected even though the bodies meet together. (Pro. of U. P., p. 2.)
IT IS EVIDENT therefore that the foundation of real brotherhood, the cause of loving co-operation and reciprocity and the source of real kindness and unselfish devotion is none other than the breaths of the Holy Spirit. Without this influence and animus it is imposible. We may be able to realize some degrees of fraternity through other motives but these are limited associations and subject to change. When human brotherhood is founded upon the Holy Spirit, it is eternal, changeless, unlimited. (Pro. of U. P., p. 386.)
HIS HOLINESS BAHÁ’U’LLÁH has said that if one intelligent member be selected from each of the varying religious systems, and these representatives come together seeking to investigate the reality of religion, they would establish an interreligious body before which all disputes and differences of belief could be presented for consideration and settlement. Such questions could then be weighed and viewed from the standpoint of reality and all imitations be discarded. By this method and procedure all sects, denominations and systems would become one.
Do not question the practicability of this and be not astonished. It has been accomplished and effected in Persia. In that country the various religionists have conjoined in investigating the reality and have united in complete fellowship and love. No traces of discord or differences remain among them; now affection and unity are manifest instead. They live together in harmony and accord like a single family. Antagonism and strife have passed away; love and agreement have taken the place of hatred and animosity. Furthermore, those souls who have followed Bahá’u’l1áh and attained this condition of fellowship and affiliation are Muhammadans, Jews, Christians, Zoroastrians, Buddhists, Nestorians, Sunnites, Shiites and others. No discord exists among them. This is a proof of the possibility of unification among the religionists of the world through practical means. Imitations and prejudices which have held men apart have been discarded and the reality of religion envelops them in a perfect unity. When reality envelops the soul of man love is possible. The divine purpose in religion is pure love and agreement. The Prophets of God manifested complete love for all. (Pro. of U. P., p. 228.)
“All prejudices between man and man are falsehoods and violations of the will of God. God desires unity and love; He commands harmony and fellowship. Enmity is human disobedience; God Himself is love.”
“YE ARE all fruits of one tree, the leaves of one branch, the flowers of one garden.” That is one of the most characteristic sayings of Bahá’u’lláh. . . . Unity–unity of mankind, and of all created beings in God–is the main theme of His teaching. Here again the harmony between true religion and science is evident. With every advance in science the oneness of the universe and the inter-dependence of its parts has become more clearly evident. The astronomer’s domain is inseparably bound up with the physicist’s, and the physicist’s with the chemist’s, the chemist’s with the biologist’s, the biologist's with the psychologist’s, and so on. Every new discovery in one field of research throws new light on other fields. Just as physical science has shown that every particle of matter in the universe attracts and influences every other particle, no matter how minute or how distant, so physical science is finding that every soul in the universe affects and influences every other soul. Prince Kropotkin, in his book on “Mutual Aid,” shows most clearly that even among the lower animals, mutual aid is absolutely necessary to continued life, while in the case of man, the progress of civilization depends on the increasing substitution of mutual aid for mutual enmity. “Each for all and all for each” is the only principle on which community can prosper.
All the signs of the time indicate that we are at the dawn of a new era in the history of mankind. Hitherto the young eagle of humanity has clung to the old eyrie in the solid rock of selfishness and materialism. Its attempts to use its wings have been timid and tentative. It has had restless longings for something still unattained. . . . But now the era of confinement is at an end, and it can launch on the wings of faith and reason into the higher realms of spiritual love and truth. It will no longer be earth-bound as it was before its wings had grown, but will soar at will to the regions of wide outlook and glorious freedom. One thing is necessary, however, if its flight is to be sure and steady. Its wings must not only be strong, but they must act in perfect harmony and co-ordination.
In “Bahá’u’lláh and the New Era.”
Note: Dr. Esslemont reserved the rights of translating his books into
all foreign languages, and under his will such rights are now vested in his
widow, who alone can sanction the publication of translations. Any inquiries
as to the conditions attaching to such sanction may be addressed
to Mr. Geo. P. Simpson, 58 North End Road, Golders Green, N. W. 11,
ALL THE world is seeking, seeking for that mysterious something without which life seems forever incomplete; without which there is a sense of instability and an emptiness of heart; without which the honey of success turns to ashes in the mouth.
It is reassuring to know that there are many avenues of approach to that which all are seeking, that whether we start from the east or the west, the destination is the same and attainable. It may not appear to be so at the outset, for the road may be a winding one, even tortuous, but the paths of knowledge lead one surely and certainly up the slope of conviction until the view from the mountain top is unfolded before astonished eyes, one unbroken horizon of truth, clear, beautiful, sublime and infinite.
That which all are seeking is—spiritual contentment and understanding whether it be recognized as such or not. It may be sought in one guise or another but when found is sure to lead to the appreciation of a oneness and unity not before imagined.
Many feel that most of the enjoyment of a journey is in the planning, the anticipation; and yet when we start on the search for truth what directions can be applied? What plans made? It may be the impulse of a moment or the result of long meditation. True, there are many instructions issued from various sources, telling us that this or that way to truth is the only way, and the one which must be followed to the exclusion of all others.
Along these paths we find numerous sign boards with further instructions as to what to believe and what not to believe. Some of the roads are circular and bring us back to the starting point. Some are always branching off into by-ways which lead nowhere but leave the traveler mired in a quagmire of doubt from which he must find his way back as best he can, back to his unsatisfying former position. Some roads are so walled in that nothing is left to the imagination, merely blank fences hemming us in. Some are even arched over, shuttlng out the light of heaven.
Is it not then alluring to be assured that there are a number of paths all leading to a common goal,—the real truth, and that the paths are for our choosing? Such an invitation lends enchantment to a difficult journey. We are searching for a great treasure and may expect adventures along the way, some pleasant, some trying, but we are to be free in the search.
To seek with such freedom is not only a joy but a privilege and if interest need be intrigued what more attractive than to throw off all burdens of prejudice, tradition and superstition and step out lightly and blithesomely along the path to knowledge in the warm sunlight of a new day, unhampered and unfettered, free to enjoy the beauties along the way, strong to withstand the hardships, and eager to complete the quest. We may turn over every stone, pry into every dense clump of underbrush, peer into the depths of every lake, and scratch the bottom of every running brook without fear
that it is forbidden. The joy of the open road is ours for the taking. We have but to start. The quest is worthy of our highest metal.
A sincere search will prove that great truths have been uttered and reiterated at different times by different voices and in various places; that there is a striking and unmistakable unity in these truths will become obvious.
Why then, if there are these great, fundamental foundation truths, cannot they be combined in a single code for the guidance and inspiration of man? Instead of sectarianism, separate roads with no common destination, why can’t we have universalism? This thought is not new. Many have asked it and continue to enquire. It has been tried. One of the earliest parliaments of religions was held some three hundred and fifty years ago in India. Since that time, there have been numerous attempts to synchronize thought and to formulate a synthetic religion.
Why have not these attempts been successful to the extent that they might have eliminated sectarianism? For the same reason that man may construct a seed, chemically and structurally, but he cannot make it grow. It lacks the spark of life—that mystic bond with the Creator which endows it with the power of living and growing.
As the stars in the heavens apparently glimmer with different degrees of intensity, so do the minds and tendencies of thought among mankind differ. What appeals to one as all-important is cast aside without consideration by another. But man in his gropings has siezed upon some truth, here and there, and erected as best he could, a sort of spiritual shelter to protect himself from the storms of deep desire and yearning, to satisfy his hunger, and lull himself into a state of temporary security and contentment. That such attempts have not been entirely successful is evidenced by the many sects existing. If one or a few were to satisfy, completely, there would not now be so many.
If sectarianism is a mirage, the pathways will lead through it and into the light of understanding for those who have the courage to seek diligently and sincerely.
The preponderance of evidence shown by the writings of the great religions of the past and present, those which have had the power to influence humanity and leave their stamp upon the human soul of the world, to better conditions and glorify God, has been set forth in a recent publication in the following manner:
“Here it is made scripturally apparent that all religions are one in that they share in common religious and moral ideas and ideals of paramount and permanent worth. As for the differences that keep them apart, it is the sublime mission of the modern friends of fraternity in religion to show forth the organic oneness of those historic faiths, a oneness that takes account of and has profound respect for those differences, seeing that they serve an indispensable purpose in the attaining of a NOBLER UNITY than that which rests solely upon acceptance of the resemblances. That nobler unity is founded upon the frank recognition of differences, conscious that each of the great religions has some excellence peculiar to itself which may contribute toward the enhancement of all the rest and receive in return the manifold contributions of all the others toward the enrichment of its own power to inspire and uplift.”
It is the “sublime mission of modern
friends of fraternity in religion” to strive for a “nobler unity.” That is what the Bahá’í Movement is doing and has done throughout the world, but with a dynamic power which cannot be attained except through the outpouring of the Bounty of God through His Manifesations for He “quickeneth whom he willeth.”
No man-made acorn can be a potential oak. It has not that vital spark of life which can only be breathed into a seed by the Creator.
As each great religion has taught and teaches the brotherhood of man so the Bahá’í Revelation not only includes this but teaches the brotherhood of religions—a resounding call. As a former religion stands to its followers as a group, so the Bahá’í Revelation stands to the groups of religions—a universal message, unicersal in every sense, all-inclusive. It is all-inclusive by the power of the Revealed Word for there is ever a dynamic force in revelation which cannot be attained by human co-operative endeavor alone.
Recognizing differences, appreciating worthiness, the Bahá’í Movement is “the spirit of the age,” leavening humanity. It includes all praiseworthy endeavors, past and present, but adds some priceless considerations not found in any purely human effort—a universality of scope and a dynamic power.
The Bahá’í Revelation greets the seeker with the assurance that he must investigate truth, independently, for himself.
“He who seeks knowledge, adores the Most High, he who spreads it," dispenses alms to the ignorant. Knowledge lights the way to heaven, it is our friend in the desert, our companion in solitude.” (Muhammadan Teaching.)
“Let not mercy and truth forsake thee, bind them about thy neck, write them upon the tablet of thine heart. Great is truth and mighty above all things. It endureth and is always strong, it liveth and conquereth for evermore. (Jewish.)
The Bahá’í Revelation bids all to seek “the strength and the majesty of all the ages,” with full assurance that the true seeker will find. There is nothing to remain hidden that the human mind can grasp, nothing to be concealed or covered up. There are many paths. They lead to one center. This explains why it is possible, for travelers to journey by different routes for if they stay on the paths of knowledge, sooner or later, these will merge into a single road. The Bahá’í Revelation is complete in every detail, guiding through every pitfall of life, every labyrinth of conjecture and doubt. One may approach it through but a single avenue but on continuing his journey cannot but appreciate the beauty and completeness of the message.
The Bahá’í Revelation admonishes, the seeker at the outset, to investigate for himself, not to understand things through another’s interpretation, who like himself is human. It directs the seeker to set out on the trip in light marching order. This cannot help intriguing the interest. It points out that there is a fundamental oneness in all great teachings about truth which can be recognized for the seeking and shows how these blend into glorification of the one and only God.
When these facts are appreciated, then the reverberating and inspiring call to a “nobler unity,” a universal one, not only of man but of religions, will seem as sweet as music, as a haven to the weary traveler who has struggled to a mountain top (there may be others still loftier) and sees spread out before him, many trails. But as he looks, his vision clears, and he sees that they all lead to a common point. He sees travellers on
every path, strangers to each other. When will these highways lead within a mystic circle where they will draw close together, as the spokes of a wheel near the hub, close enough for the searchers to recognize each other? When the fog of prejudice and misunderstanding lifts, driven away by tolerance, forbearance, appreciation and understanding. Man alone cannot achieve this, however great be the power of co-operative endeavor.
“. . . . learning was given to promote good actions, not empty disputes.”
And so, one approach to an understanding and appreciation of the Bahá'í Revelation is the “open road.” There are others, many others, but what more inviting than an open road, wonders on every hand by the wayside, and a marvelous reward at the end of the journey?
The pragmatic question, “will it work?” is not so relevant in considering the universal human quest as—“can we work it”—can we apply what we find, in our daily lives, will it carry us through, will it satisfy, is it complete?
To all of which the answer is—seek and test it for yourself, an answer which inspires confidence at the start. The search, however, must be a sincere one. No true scientist seeks to disparage the facts brought out by his experimentation if he is sincere. He accepts what he finds to be true, fitting it into its proper place in the scheme of things as he knows them. No traveller can make progress burdened with prejudice, his vision bleared by superstition and his judgment warped by the tales of the past. He must set out upon the road, eagerly,—free and unbiased.
But can this all not be found in various movements to form a universal religion? Wherein does the Bahá’í Revelation differ from these? It differs in the same manner that a plant growing in full vigor in the sunshine differs from one struggling for existence in the shade. The one receives the life-giving rays of the sun directly, assimilating the heat and warmth to exemplify its power of growth. The other benefits by the rays of the sun but not receiving them in their full strength does not attain a full development, its flowers are not as beautiful, its fragrance is not as delightful, nor is the fiber of its stem so strong. It exists by the bounty of the sun and attains a certain limited growth, but how incomplete when compared to the other, resplendent in the complete fulfillment of its purpose in the direct rays of the sun.
In comparison, the Bahá’í Revelation is like the plant in the sunshine. It is energized by the dynamic power made manifest through the Manifestations of God. Man is incapable of receiving the full Bounty of God directly in all its power, he must have some intermediator, some Manifestation to temper them to his capacity for reception. The history of the Movement shows clearly its power. Thousands have willingly given their lives—the supreme human test. No one knows how many believers there are. It is impossible to count them. Some are like the plant growing in the sun, working in the light of full knowledge and appreciation of the teachings, others are as the plant in the shade, conscious of some power active in the betterment of mankind, but not knowing the Source. All are enjoying the bounty of God but in different degrees depending upon their relationship to the Sun of Truth.
The Bahá’í Movement has much to offer. It greets the inquirer cordially, with the invitation to investigate
fully for himself, offering every aid in the search. It has a dynamic power which is irrestible when once its influence is felt, which is evidenced by historical records.
“The light of knowledge hath appeared before which the darkness of every superstitious fancy will be annihilated. The hosts of the Supreme Concourse are descending to assist all those who rise up to serve their Lord, to subdue and gain victory over the city of the hearts, to proclaim the glad tidings of the coming of the Lord, and to unite the souls of His creatures.”
“To unite the souls of His creatures” is the aim of the Bahá’í Movement, a new brotherhood conception, not a mere social, racial, ceremonial, or intellectual unity, but a “unity of soul"—spiritual relationship to God, a brotherhod of religions and of souls.
“O People! The doors of the Kingdom are opened–the sun of truth is shining upon the world—the fountains of life are flowing—the day-springs of mercy have appeared—the greatest and most glorious light is now manifest to illuminate the hearts of men: wake up and hear the voice of God calling from all parts of the supreme world—‘Come unto me, O ye children of men: come unto me, O ye who are thirsty, and drink from the sweet water which is descending in torrents upon all parts of the globe!”
“Now is the time! Now is the accepted time!”
Investigate!
“O friends! Consort with all the people of the world with joy and fragrance. Fellowship is the cause of unity, and unity is the source of order in the world. Blessed are they who are kind and serve with love.”
“For Universality is of God and all limitations are earthly.”
vicissitudes and hardships into the world through strife and hatred. Now in this radiant century let us try to do the will of God that we may be rescued from these things of darkness and come forth into the boundless illumination of heaven, shunning division and welcoming the divine oneness of humanity.”
“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. . . .“
The following is an address by Mr. Vail, Bahá'í lecturer and teacher, given at the public session of the Eighteenth Annual Convention of the Bahá’ís of the United States and Canada, held at the Palace Hotel, San Francisco, May 2, 1926.
“Love and fellowship are absolutely needful to win the good pleasure of God which is the goal of all human attainment.”
BAHÁ’Í means light, a follower of the light; one who would transmit throughout the world the light of truth, the light of brotherhood, the light of unity, the light of love, the light of God. The Bahá’í Movement is simply to spread this light just as widely as possible throughout the world. It comes into the world with a quite new point-of-view. It comes as an inclusive Movement. We think often that Edwin Markham was inspired by this very spirit of inclusiveness when he wrote that striking little verse:
- “He drew a circle and shut me out
- Heretic, rebel, a thing to flout;
- But love and I have the wit to win,
- He drew a circle and took him in.”
This is the new attitude that is to unite the world. Find the biggest circle, the biggest international circle, the biggest inter-racial circle, the biggest inter-religious circle that can be drawn on this little handful of dust, the earth, and we will discover the one home and soon it will be in unity.
Everyone is waiting for the discovery, the great word that is going to transform the whole world, and perhaps, this is the way to find it: Watch for the most universal mind in the world, the one who criticizes the least, the one who has no pride, the one who never exalts himself, the one who praises all prophets, all religions, all nations, all races, and lifts the minds into glory to the one God who has given everything good and beautiful to every people and race and kindred upon the earth, and when you find the universal lover of mankind then you will find the Prophet of Unity.
Many of us have found this great teacher, first in Bahá’u’lláh, and then in His son and successor, ’Abdu’l-Bahá. Perhaps, to make it dramatic, to set the dazzling light over against the densest darkness, the order of nature and the movement of the spiritual seasons, and the evolution of the world, and the onward movement of mankind, the spirit of God, brooding over the world and inspiring the world, brought to birth, like a dazzling sun in the darkest corner of the earth, this great mind and universal heart whom we call Bahá’u’lláh.
Into a world where fanaticism was most intense, Bahá’u’lláh came with a light, bright and radiant, against that intense darkness, and there it shone in dazzling illumination. This light is the light of unity. When we see it, it is so bright, so simple, so easy to see, that we wonder how the brightest theories, truth, could so long have been hidden from the mind and heart of the people. But, perhaps, we had to wait for the telegraph, the telephone, the railroad, the radio, the printing press, the air-mail, and all the other rapid
methods of transportation and inter-communication, so that when the great light shone into the world it could be flashed along the world in the twinkling of an eye. So, the coming of the great teaching of unity is right in the midst of the great age of a new international communication and a new physical civilization.
THIS LIGHT is clearly reflected in the Tablets and writings of Bahá’u’lláh, through a universal mind, which was His great glory. The first ray is heavenly teaching. The teaching that will illumine the world must not come from the earth, but from God. God is one. Human beings are diverse, divided, sectarian, limited, striving, quarreling and their animal nature is fighting against the divine. So, human beings cannot, from the earth of discord, evolve a program or a teaching that will bring unity. It is only the heavenly light descending from God, the source of oneness, that can unite this scattered, warring, discordant, troubled, bewildered children. This, then is the great discovery. The teachings that will unite the world must come from God. God is so simple in his unity and He is so universal in His Love. Just watch for His light with an open mind, with a mind that is longing for the sunrise and crying for the Lord of illumination and it comes. Jesus said, “If we could become like little children then we could enter and receive the Kingdom of God.” We should have an open child-like receptive mind.
The mind of the great scientific scholar welcomes truth from whatever source it comes, wherever it leads, and this is the scientific mind of the spiritual investigator. So, then, the second ray from out the heavenly light is an independent investigation of truth. The third ray is the laying down of prejudice; the fourth ray is the great campaign for universal peace, and the fifth ray is that religion was sent from heaven to unite mankind. If it divides mankind it has lost its divine glory, and we need to have it purified, cleansed, that the eternal illumination again may be manifest.
These are a few of the rays from out this new light that is illumining the world. It is the light in a new Manifestation. One of the brightest of the rays is that science and religion both came from God; that one word would heal many of our strifes and discords. Who is it that said that there are about two hundred denominations that we have known in Christendom?
The great need is to see that when the scientific investigator looks for the truth in his laboratory he receives light from God and when the prophet on Mt. Carmel, or when the prophet in the valley of India, or when the prophet on the Himalayas or when the prophet on the exalted mountains of ancient Persia, or when the prophet of God in Palestine, or India, listens to the eternal music, it purifies the heart and he receives his eternal illumination. There is only one source from which all light has descended, but this divine light has been given to the world through different lamps, and if we could see that this light is good from whatever lamp it is burning, that a star has the same radiance whether it shines from the East or West, that truth is divine in whatever mind it is reflected,—then that new discovery of the oneness of God and the oneness of truth would bring our science and religion into a most magnificent unity. Then we could, perhaps, say with Tennyson:
- “Our little systems have their day,
- They have their day and cease
- to be:
- They have but broken lights of
- Thee,
- And Thou, O Lord, art more than
- they.”
Then we would not care whether our theologists prevailed or creeds prevailed, if God’s truth can prevail. What are the theologies and the philosophies of men? This is the new attitude that will bring science and religion into a sublime unity and so the great light that is shining into the world is the light of the fundamentals of religion. The great fundamentals of religion are just the same the world round. The Golden Rule is golden, is it not, in whatever mind it may be shining? The Golden Rule is golden whether it comes from the lines of Buddha, Zoroaster, Confucius, the ancient Brahmans, or from the ancient Hebrews or from the divine and heavenly Christ. Whatever truth is true is true through whatever voice it speaks; whatever light is brilliant is glorious in whatever mirror it may be reflected; whatever melody is heavenly sings its music whatever the song may be. This is the new discovery—that the word of God is one though the speakers be many.
THIS DISCOVERY of the oneness of religions is, perhaps, going to be such a brilliant light of unity in the world that when they look back at our century they will say all the centuries were for the bringing forth of the twentieth century, and in the twentieth century the children of one God discovered that they had all come from one source and their bibles were all inspired by one divine illumination and the people will come into the glorious consciousness of the oneness of mankind, and the fundamental oneness of the world’s religions.
This, of course, is the discovery which will make it so easy for the children of God to have one home upon the earth. Perhaps, therefore, nothing is more important today than just to study the religions of the world and see their oneness. Bahá’u’lláh, seventy years ago, suggested that if the educators of the future wished to unite mankind they should study all the bibles of the world and pick out the choicest and most beautiful jewels of truth in every scripture, put them in textbooks in simple form, separate the kernels from the chaff, and then with these great jewels from Confucius, Buddha, Zoroaster, Brahma, the Hebrew prophets, Christ and Muhammad, and when they have selected these jewels if they will put them together in a booklet and give them to the children, adapted to their age, in condensed form, the children will make one great discovery. Every prophet of the world’s teachings means to be honest; every prophet God ever sent teaches men to speak the truth; every prophet who ever lived in China, India, Persia, Palestine, or Arabia has taught the brotherhood of man—,all are brethren. This has been the truth that has swung around the world like one great universal melody and the children of the future will be so captivated with the beauty of the unity of religions that they will not know What the discords of the nineteenth century could mean. This is the great light of religious unity.
It is a strange thing that we can love Buddha easily but it is hard to love Muhammad. It is like being able to love your successful competitor. Buddha has never been a competitor to the Western world, although Muhammad was, and if we allow that Muhammad was a prophet we would not know what to do with our institutions and we would get into grave difficulties. So, today, there is creeping over the world a magnificent new discovery, and that Muhammad after all was one of the great civilizers and upbuilders of the world and people are looking about and saying, “Wasn’t it amazing?”
JESUS, with all His divine glory, had His teachings so obscured by theologians that the light of His splendor could never penetrate into darkest Arabia; Moses, with the making of all those Commandments on Sinai, could never be heard in darkest Arabia. Then right out of Arabia, way down in the Southland out of the desert, in the blazing sun, among people that killed each other and buried their daughters alive, and fought with each other and stole each others’ camels, and worshipped idols, there arose a man named Muhammad and he heard the voice of the divine unity saying, “There is no God, but the one God; burn your idols, destroy your images, away with your quarrels, banish your strife,” and Muhammad came into the world with his ancient and eternal message of the unity of God and the brotherhood of mankind.
We always love the story that one of our first great American essayists wrote in his sketch-book. It is a strange power that sweeps through the world when a prophet arises. Muhammad was lying upon the desert sands, one time, with his sword lying at his side. Along came one of his enemies. He said, “Ho, ho, look, Muhammad the prophet, asleep and his sword by his side. I will kill him. The man came up and took the sword and raised it over Muhammad and said, ‘Prophet Muhammad, who is going to protect you now?’ and he raised the sword to kill him. Muhammad awakened from his nap with serenity and smiled at the man holding the sword over his head and said, ‘God will protect me.‘ The man looked down; he had the sword and Muhammad had nothing but God. He looked at that face; he looked into those eyes and he saw the light in that face. He felt the power shining from that body; he dropped the sword in consternation. Muhammad serenely arose and took the sword and went over to his enemy and lifted the sword and said, ‘Now, who is going to protect you?’ ‘Alas, nobody,’ said his enemy. Then Muhammad handed him the sword and said, ‘Then from Muhammad, the prophet, learn to be merciful,‘ and he gave the enemy his sword. The enemy turned around and said, ‘Muhammad, I will be one of your disciples because anybody that had the courage to trust God like that must have more behind him than human power.’”
This is the great spiritual basis of unity. This is the basis that unites the religions of the world; it is a power so mighty that all the world cannot withstand it and it is a force that is so irresistible that all the legions of Rome, when that force arose in Palestine, were powerles against it. Jesus, what did He have? His disciples wanted to buy Him a sword and He told them, “He that taketh the sword shall perish by the sword.” Jesus stood before the mightiest organized military system that the ancient world had ever known; He stood before the most majestic ecclesiastical system of antiquity—before the Pharisees and Jews—with Moses and all the prophets. He stood, a poor working man, before the great social organizations of Judea, of Greece and of Rome, and He absolutely had nothing to protect himself against the oncoming hosts of fanaticism, except God. Yet, as ’Abdu’l-Bahá has said, Jesus stood all alone, unprotected, deserted even by His disciples, at last crucified and the haughty and mighty rulers of the world laughed with scorn at Him, struck Him and said, “Prophet, who struck Thee?” And to make the crucifixion more ignominious they placed the crown of thorns upon Him and Jesus had nobody but Mary Magdalene at that moment to stand by Him. What did Jesus do? He turned
to them and said, “The son of man is seated on the throne of power and the hosts of God are with Him.”
As ’Abdu’l-Bahá has said, before the crown of thorns dropped, the jewelled crowns of all the kings and the mighty and powerful ones went down and the crown of thorns and the Kingdom of Christ rose in splendor. They never lifted a sword to defend themselves, and in those early days of divine heroism, with the power of the holy spirit, they swept the world. The Roman legions were annihilated before the oncoming barbarians of the North, but the simple unarmed disciples of the King of Kings, the Christ, conquered the barbarians of the North, swept through the world, and kings have been crowned in the names of those fishermen for many centuries.
THIS is the power of unity and whenever this power comes into the world the world is made new, like a divine Spring-tide, and sweeps over the earth and we behold the birth of a new cycle. But this, glorious as we all know,—lost its power to fill the world with light and to unite the disciples of the Christ. Muhammad was powerful in his day, but his influence is waning; Moses was heralded as a divine law-giver from Mt. Sinai in his day, but his Commandments are losing their prestige as authority; Buddha was the light of Asia, shining with splendor and glory into untold millions of hearts, but the light of Buddha is dim; Confucius was the uncrowned king of ten thousand kingdoms in his day, but everyone knows his day is over. We turn and say, “Is there something in the world powerful enough to take these scattered cohorts of all these religions and races and nations that once were illumined with the dazzling light, and now have lost their way in the darkness or prejudice and international strife, is there something that can actuallly unite them?”
The Bahá’í teaching, then is this: That God is so merciful that again he has sent a collective center of unity and that collective center not only teaches what we have always been teaching, that is they renew religion and add specific teachings for the needs of this Day. These are the teachings of Bahá’u’lláh and ’Abdu’l-Bahá, and these Divine Messengers have the executive power to put their principles into practice, and this is something very amazing and very, very wonderful.
One man says, “Love each other,” and the people continue quarreling; but when a Prophet of God says, “Love each other,” then something wonderful happens. Two men, one time, came into ’Abdu’l-Bahá’s room. They hated each other only as Arabs of the desert can hate. They got into the room, by surprise, together. ’Abdu’l-Bahá looked into their faces, filled with blackness and darkness and determination to destroy each other. He said, “My home is the home of laughter and delight; my home is the home of peace and of reconciliation; my movement is the movement of love and unity.” Then he waited a little while. He was perfectly serene in the power of God and he could wait and wait for the divine light to drive away darkness, for light is eternal and positive and hatred is negative and it cannot last. Presently they became quiet and ’Abdu’l-Bahá, with His calm intuition, looked into their hearts and saw their anger had abated. He said, “You two men are of the same race, both Arabs; you are of the same family, same city, and the same religion hast thou. You used to love each other. Why do you not love each other again?” The men rose and embraced each other, with the same heartiness with which they had hated
each other, and went out of the room in each others’ arms. So we realize the mighty power of the Prophet of Love to melt even the bitterness of hatreds. This power is the power that He has exercised on multitudes of human beings and, perhaps, nothing is more wonderful than to see a Prophet of Unity in action, because it is such a strange and wonderful victory when we win over the most discordant and antagonistic of people.
WHEN ’Abdu’l-Bahá was in prison, in Akká, close thereto was a man celebrated for his intense fanaticism and every time he saw this Prophet of Unity, ’Abdu’l-Bahá, he cursed Him and every time ’Abdu’l-Bahá met His enemy He blessed him. The days went by and the man became ill. ’Abdu’l-Bahá brought him a physician and the man held his sheet in front of his face, received the medical attention, but would not allow himself, to see ’Abdu’l-Bahá lest he would have to speak to Him. ’Abdu’l-Bahá sent him food. This man cursed and abused ’Abdu’l-Bahá over a period of twenty-four years. At the end of twenty-four years this man had such a streak of good fortune that he was allowed to administer a case in the courtroom. Abdu’l-Bahá came in and this man, looking at ’Abdu’l-Bahá, fled out the opposite door. The whole Court-room burst into laughter and the heirs came up and said, “Abdu’l-Bahá, why do you not administer the estate for us? How can we trust a man who runs off when you come in?” ’Abdu’l-Bahá said, “I love that man very much.” “You love him? Hasn’t he been abusing you for twenty-four years?” said the heirs. ’Abdu’l-Bahá said, “I love him very much because he is sincere.” So many people hate you and pretend to like you. They are not sincere, but when a man hates you and shows it that simply means he is sincere. ’Abdu’l-Bahá always loved a sincere man. The heirs went to this man and said, “Do you know what ’Abdu’l-Bahá said about you after the twenty-four years you have been persecuting Him?” The man said, “What did He say?” They said, “He said that He loved you very much and hoped you would administer the estate.” The man said, “What?” They assured him that was what ’Abdu’l-Bahá said. The next morning, at 7:30 o’clock, there came a knock at the door of ’Abdu’l-Bahá’s prison room and this man was at the door. He looked up and saw ’Abdu’l-Bahá and he threw himself down at His feet. He said, “’Abdu’l-Bahá, for twenty-four years I have done evil to you; for twenty-four years you have done good to me. The love of God is surely with you. I surrender.” He became one of ’Abdu’l-Bahá’s devoted friends.
This is the power that can move the world. All you need is love powerful enough, love divine enough, love universal enough, love that is patient enough, love that is long-suffering enough, love that is believing enough and it will transform the darkness of the jungle into the brightness of the courts of heaven. This is the power that we have seen coming in the world so wonderfully that it offers a most glorious prospect for a united humanity in our present day.
One day there was a young professor who went to see Professor Jowett, the celebrated scholar at Oxford, England, that is, one of the greatest scholars of England in the last century and Professor Jowett said to this young professor, “Never let the Bahá’í Movement out of your notice. This Bahá’í Movement is the greatest light that has come into the world since the days of Jesus Christ.
It is too high and too great for the present to understand its full import, but the future will comprehend it.”
WHAT we believe is this: Everyone who is a pioneer, everyone who is looking forward, everyone who is watching for the heavenly city to descend and the Kingdom of God to appear on earth, of course, is a pioneer and he is watching for the light that will greet the whole world in the twentieth and twenty-first centuries. Already the Bahá’í Cause has risen in Persia like the dazzling sun; it has swept away the hosts of persecution; twenty thousand of its disciples have gone down into glorious martyrdom; nations of the whole world are hearing of its teachings; its apostles are going to the remotest corners of the world; Christians and Jews, Protestans and Catholics, Christian Scientists and Physical Scientists, Muhammadans, Parsees, Buddhists, Hindus and Confucianists are all discovering that it is the note of unity, the light of oneness, and are coming under the great pavilion. ’Abdu’l-Bahá has declared;
“Praise be to God, the day of Unity has come; the doors of the Kingdom are open; the sun of truth is shining upon the world; the greatest and the most glorious light has appeared; the fountains of life are flowing; awake and drink of this sweet water which is descending in torrents upon all parts of the globe. Now is the time; now is the accepted time.”
This is the Message that is making thousands of hearts beat with a new gladness.
Not long ago a Seventh Day Adventist lady picked up the book, “Bahá’u’lláh and the New Era.” She said, “I was in an automobile accident and I was so weary I could hardly lift my hand to hold the book. I thought I would read this wonderful book, telling of the Bahá’í Movement and Unity, for fifteen minutes, as it is so restoring in mind and spirit, thinking it would make me sleep well in the night.” She sat down at a quarter to eight, preparing for relaxation and rest. She looked up in amazement, a few moments later, she thought, and found it was a quarter to two in the morning. She had been reading in absolute joy and ecstasy from a quarter to eight until a quarter to two and she thought she was ill and exhausted and completely spent. Then she discovered that there was something more in heaven and earth than she had ever realized. That is the water of the Holy Spirit as it flows through a divine book and she came away with the discovery that there has come healing to all of our troubles and even healing to our bodies when a great Prophet of God opens the doors of the Kingdom and lets the light of eternal sunshine upon His pages, reflecting the light from the mirror of His sentences, banishing the darkness of hatred and prejudice, and uniting the people of all races and religions into the glorious oneness of the Kingdom of God.
“This Century is the Century of the Sun of Truth. This Century is the Century of the establishment of the Kingdom of God upon the earth.”
The stress which both Bahá’u’lláh and ’Abdu’l-Bahá in their Tablets and instructions lay upon kindness to animals not only awakens in the hearts of their followers a desire to conform; but suggests a hitherto undreamed-of intimacy which may be brought about by the practice; an intimacy which the pure-hearted St. Francis of Assisi enjoyed, and which the legends of the youthful Siegfried ascribe also to him. In fact instances are numerous in which there has been a complete understanding and sympathy between human individuals and affectionate members of the animal kingdom.
The following narrative, absolutely true in every detail, brings nearer than ever that sympathetic understanding, and proves beside, the great value of the special training which our young boys are now receiving in Scouting. The story is so simple and straightforward, so unusual and appealing that it is here quoted in the words of a Boy Scout who embodied it in his report of his “Fourteen Mile Hike” which is one of the tests which all good Scouts like to take. These are his words:—
“I was pretty well along on my bike. I had reached a rather open part of the country outside of the city and it looked very much like rain so I was hurrying along when I was attracted by the curious actions of a bird which kept flying over my head. The bird seemed tame and it flew quite near and kept calling and calling as if to make me understand something. As I stopped to watch it, it flew back to a tree and called again. I thought that rather strange, but I started ahead intent upon reaching my destination before the rain came on. My turning away seemed to worry the bird and it became so excited that it called more loudly than before, so I followed it to the tree, but as I could see nothing I said to myself—‘Well, I’m not going to let this bird make a fool of me,’ so I kept on. However, it became very plain that the bird was trying to tell me something and I went back to look around more carefully. As I did so I heard a sort of moan. I followed the sound and came to a place where. there had been a sort of cave-in in a dugout and I again heard the sound of something in distress. I jumped down into the opening and lifting up some weeds and loose dirt I soon discovered a collie dog which had evidently been caught in the cave-in and so seriously hurt that he could not move. I dug the dirt away and lifted the dog out. Then I bound up his leg which was broken and tried to clean him up a little. In so doing I found that he wore a collar upon which was the name and address of his owner so I decided that my good turn was to take this poor old fellow home. The bird in the meantime had subsided and seemed perfectly contented that he had finally made me understand the difficulty.
I started home with the dog. It was somewhat slow going and the distance was three miles but we finally got to the door of the house the address of which was on his collar. I rang the bell and a man came to the door. I was about to ask him if this was his dog when the whole family came flocking out on the porch to welcome the dog. After the first burst of surprise and delight the man asked me where I found the dog. I told him the story of the bird which had
led me to the spot and the man said: ‘Yes, that is our tame bird and we let him out in hopes that he would find the dog.’
The man offered to pay me for my kindness but I said: ‘Oh no, I am a Scout, and we do not accept pay;’ so he said he would like to do something for my Troop and I thanked him and said we would appreciate it very much, then I hurried home and got drenching wet and was late for supper.”
Extraordinary as this tale appears it is yet absolutely true, and altho perhaps better adapted for publication in a magazine for youth, it bears a touching interest which should appeal to all and help to awaken in all a deeper sense of spiritual nearness.
Here follows a Tablet of Abdu’l-Bahá on the subject of kindness to animals.
“O ye friends of God!
Ye must not only have kind. and merciful feelings for mankind but ye should exercise also the utmost kindness toward every living creature. Physical instincts and sensibilities are common to man and animal alike. Man however is negligent; therefore he practices cruelty to animals. In reality what difference is there in physical sensation? Sensibility is the same whether you harm man or animal, there is no difference. Nay rather, cruelty to the animal is more painful, because man has a tongue and he sighs, complains and groans when he receives an injury, and complains to the law, and the law protects him from cruelty; but the poor animal cannot speak; it can neither express its suffering, nor can it appeal to the law. If it is harmed a thousand times by man, it is unable to defend itself in words, nor can it seek justice. Therefore one must be very considerate towards animals, and show greater kindness to them than to men. Educate children in their infancy in such way that they may become exceedingly kind and merciful to all animals. If an animal is sick, they should try to cure it; if it is thirsty they should satisfy its thirst; if it is hungry they should feed it; if it is tired they should give it rest.”
will not be able to realize and express the highest possibilities of life without spiritual graces.”
The author of this article (a remarkable document from a youth of twenty-one) is a Persian student of Tihrán, who desires to remain anonymous. Further articles from his pen will appear in the Bahá’í Magazine from time to time. We welcome to our pages such appealing freshness and ardor.—Editor.
By looking deep into the general condition of the world today and contemplating it in comparison with the past, one may conceive new ideas whereupon definite beliefs can be founded. Such a meditation on the present condition of the world has led me to a belief which I have drawn up in the form of a syllogism, as I shall now endeavour to describe.
First Proposition. That the civilized world, through the extraordinary efforts of a number of scientific pioneers, has progressed at an amazingly rapid pace; and that wonderful scientific and industrial discoveries have been made, which have enabled man to predominate over nature. By discovering the secrets and potentialities of nature, mankind has established commercial, industrial, economic and political relationships among the nations of the world which are increasing day by day. These increasing scientific and industrial relations indicate that the nations of the world are drawing nearer and nearer to one another, that Humanity is advancing towards unity and oneness, and that the solidarity of mankind and the eradication of wars and misunderstandings between the nations is not an unrealizable ideal. Thus, in consequence of scientific development and accomplishments, the hearts of men are drawing closer and closer to one another; so much so, in fact, that one may look for the harmony of mankind and the eradication of differences and misunderstandings in the near future.
Second Propostion. That mankind has never been free from evil propensities; Avidity, greed, sensuality, indomitable passion, selfishness, desire for authority and similar other susceptibilities have always beset mankind. Such feelings have sometimes culminated and sometimes declined in their vehemence, but they have never been utterly extinct. Evidently one of the causes of the culmination of these carnal feelings is moral depravity and lack of ethical culture: that is to say, whenever society has had firm moral and spiritual laws, such evils have, to some extent, been repressed; but whenever society has lacked moral discipline, these evils have broken out to an appalling degree of intensity.
Perhaps in the olden times the nations of the world were very malignant and inimical towards one another, but as they lacked the deadly weapons of today, they could not work much ruin. Swords, bows-and-arrows, and similar instruments of warfare could not occasion such copious bloodshed as the modern world has seen. There are the same differences and the same hostility among mankind today as there were yesterday, but as the instruments of bloodshed have been completed, much more ruin is wrought now than ever in the past. What are the bows-and-arrows of the past as compared to the suffocating gas of the present time? What are the slings of the olden times as compared to the battering-rams of our days? Therefore we see that the means of bloodshed and cruelty have increased with the scientific
and industrial advancement of the world. In a word, we see that the lack of morality in the civilization of the world has counteracted the nobility of scientific advancement.
By pondering over these two propositions, I have conceived the belief that a certain power must arise in the world to change moral depravity, prejudices, greed and hatred of the nations of the world into unity, oneness, solidarity and whole-hearted co-operation; otherwise, the scientific and industrial advancement of the world, far from uniting mankind, will increase the misunderstandings and differences between the nations. The recent invention of electric rays which can burn to ashes a whole village in a short time shows that material civilization is becoming more and more intolerable. The tide of material progress, however, cannot be stemmed, because man’s insight into the latent realities of things increases day by day; besides, all the various inventions of man are absolutely essential to the prosperity and comfort of mankind, if not misused. I formed the opinion therefore, that spiritual means were needed to rectify the morality of mankind at large and to bind together the hearts of men, so that Humanity, as one body and one soul, might march towards the Promised Land.
This being my established belief, I set about investigating the means of accomplishment of such universal love and harmony, feeling sure that such means, if not already existing, must needs be created. Fortunately, my association with the Bahá’í Community led me to the realization of my ideal. I found, upon free investigation, that the Bahá’í teachings are the means of spiritual edificaation, and constitute the most effective factor of creating love and unity and eradicating racial, patriotic, national, religious and other strifes. The Bahá’í teachings encourage the world of humanity to achieve further material, as well as spiritual, advancement; and at the same time, with a supernatural force and power, are changing the hostility of the nations into love, peace and co-operation.
Among the numerous other teachings, Bahá’u’lláh enjoins the establishment of a universal House of Justice (or court of arbitration), and the creation or selection of a universal language; two essential steps, which are decidedly conducive to oneness and unity of mankind and the extermination of all differences. He teaches that the world is but one territory, that the people of the world are but one nation, and that men are “the fruits of one tree, and the leaves of one branch.” He tells us that a time shall come when love of the country, shall be changed into love of the world; when, if a man is asked to what country he belongs, he will not answer “to France,” “to Germany,” “to England,” or “to Persia,” but will say; “I belong to the World of Humanity.”
We see that already a large number of people of different nationalities, creeds and races, orientals and occidentals, colored and White, Musulmans, Jews, Christians, atheists, etc., who were formerly “at daggers drawn” with one another, have been united under the Pavilion of Bahá’u’lláh’s teachings, to such an extent, in fact, that their harmony and unity has amazed the world.
The Bahá’í doctrines are gathering together the people of the world under the tent of unity, without having recourse to threats or false hopes. Bahá’u’1láh teaches that science must be the servant of the world of humanity, and that civilization must be the means of comfort and welfare of mankind.
Deeply investigating these and many other teachings, and finding them to be firm, sacred, and divine, I came to believe that Bahá’u’lláh who succeeded in promulgating them, in spite of extreme hardships, exile and imprisonment, is the greatest teacher of Humanity; and that IN BAHÁ‘U’LLÁH'S TEACHINGS LIES THE CHERISHED IDEAL OF ALL TRUE SEEKERS OF UNIVERSAL PEACE AND HARMONY.
From the teachings. of ’Abdu’l-Bahá we realize that an altar is an eternal necessity, for all who live, give. Sacrifice is spontaneous to the upward motion of life; the higher the spiritual development, the more freely will it, give in self-sacrifice. This is the heart and essence of all true religious worship, whether it be the giving of self to a great Deity, or the daily sacrifice of the mortal life to others, both are the expression of the giving of self, the very best of one’s self to something higher than that self.
Deeper and greater than the law of getting is the law of giving. It runs like a golden thread through every path of life. It makes possible the home where the larger lives delight to serve the lesser ones and where all find the true joy of living in self-giving. It makes the pains and restrictions, the real enriching of our lives. It is the foundation of true friendship, the spirit of which is to give of one’s love, sympathy and cheer; and to the stranger to whom we are permitted to render some services are we more truly his debtor than he ours, for he has offered us an opportunity to be blessed by the spirit of sacrifice.
In the Bahá’í Revelation the word sacrifice gains a new glory; the old thought of a bloody victim led unwillingly to the altar to propitiate an angry God is changed to the great privilege and to the crowning glory that life is so truly our own, that we may give it in service to others and thereby to God. Thus sacrifice becomes the joy of existence and its cup is filled with the intoxicating wine of spiritual delight. We realize that each sacrifice of self is but the upliftment of self on to a higher plane. We do not feel sad when we plant the little seed in the ground, knowing that it must germinate, burst and cease to exist as a seed, for we hold in mind its beautiful unfoldment as a perfect flower. So is it with the seed of self, it is sown a mortal body, it is reaped an immortal one through sacrifice, and from this truth we are lifted into the spiritual realms and learn the law of enrichment through giving. It is thus the spirit of man comes to a realization of the great Spirit of all, the source of Life and the foundation of all Love; this reaching out is the eternal in us seeking the Eternal. That which is from above must lift us up; that which is heavenly must transform. We must strive for Faith to trust in the fruits of divine Love, even
though the roots lie hidden in mystery.
When a soul seeks to make living a business of self-giving, in harmony with the great Spirit of Life, he finds the whole world becomes his altar and every breath one of worship. A living sacrifice, is not a life led out and offered up in death, but a life led UP—and offered in living, loving service. The Bahá’í Revelation calls for live saints and living sacrifices. Love offers not its worst but its best.
When one truly loves God he seeks to express his love in a sane, healthy joyous and joy-giving life. In this day man must attain not only love for God, but greater still he must possess the Love of God, the distinction is marked. Materially man may love his father, but he knows not the love of the father until he actually becomes one. This is the day of spiritual maturity and Bahá’u’lláh has brought to the world the love of the Father—the highest expression of the parental Love of God. It is this quality which man must attain to, that his heart may be filled with the love of a Father—which fosters and encircles all humanity, and this love is the very essence of self-sacrifice.
To use our lives in any way for the enriching of all lives is to offer the living sacrifice. The offering to high heaven at any one time of one’s life means nothing, but to offer one’s self with all one’s powers and to strive to carry out the will of the highest, to make heaven real and present here and now, means everything. Here is the great altar, the home and the daily ways of life; and the season of worship is every day and every hour. Here burns the blessed incense, the glow of affection, the joy of mutual helpfulness, the life-giving current of love, and here is the seat of true communion, fellowship and partnership with the Most High, in the divine privilege of Love, whose expression is ever to sacrifice the seed of self that the perfect rose of another’s happiness may bloom.
Divine Love is placing each soul in just the environment it most needs to bring forth the perfect fruits of the spirit. The great Director of the Orchestra of Life is giving to each one the instrument that he is best qualified to play upon and his proper place in the orchestra. One may be given a horn who feels he would rather play upon a violin, and it is this striving to do what one is not intended to do, to play upon the instrument for which he is not qualified that causes all the discord and inharmony, the jealousy and rancor. Each has his own divine niche and is indispensable to the whole, but melody and harmony can only be produced as each is submissive to God’s Will and learns to play the instrument that the Divine Leader has selected for him and not the one that his finite and carnal mind desires. “O Son of Earth! If thou desireth Me, desire no other than Me. If thou seeketh My Beauty, withdraw thy glance from the people of the world, for my will and the will of another is like fire and water which cannot be contained in the same mind and heart.”
“O Son of Humanity! If thou lovest Me, turn away from thyself; if My Will thou seeketh, regard not thine own, that thou mayest die in Me and I live in thee.”
To tread the path He chooses for us, to sacrifice our own wishes and desires, is to finally come into the joys that are prepared for those who. love God.
In so many of ’Abdu’l-Bahá’s writings we find sacrifice gloriously defined. From His illumined sayings the following is quoted:
“Every man trained through the teachings of God and illumined by
the light of His guidance, who becomes a believer in God and His signs and is enkindled with the fire of the love of God, sacrifices the imperfections of nature for the sake of divine perfections. Consequently every perfect person, every illumined heavenly individual stands in the station of sacrifice.
“The mystery of sacrifice is that man should sacrifice all his conditions for the divine station of God. The station of God is mercy, kindness, forgiveness, sacrifice, favor, grace, giving life to the spirits and lighting the fire of His love in the hearts and arteries.”
- In Palestine the shepherds still
- Watch o’er their sheep, as they of old,
- Each has his call, and this is known
- Alone by sheep of his own fold;
- And though throughout the day they roam
- When evening comes he calls them home.
- Though many sheep of different folds
- May mingle on the hills as one,
- Yet each will answer but one voice,
- His shepherd’s voice when day is done;
- And if a sheep should lose the track
- No hireling can call it back.
- God’s Shepherds come into this world,
- And give their Call—amid earth’s din,
- And only those who know His Call,
- Arise with joyand follow Him;
- “My sheep shall know My Voice” Christ said,
- “By it alone will they be led.’’
- Unless we know the Voice of Truth,
- It’s tender tones we do not hear;
- All unfamiliar, strange are they;
- E’en though the Shepherd doth appear
- We know Him not, and onward roam,
- When He has come to call us Home.
- Open our ears we pray O God!
- That we may hear the Voice Divine,
- And know the Shepherd when He calls,
- And follow—for His Voice is Thine;
- Our souls shall then each day be fed
- And into pastures green be led.
In 1912 no more dramatic and fascinating figure than ’Abdu’l-Bahá challenged the attention of a careless world. Venerable, revered as a Prophet in every land and amongst every race, for forty years a prisoner, dazzling in dialectic, irresistible in humor, magnificent in spiritual love,—here was a living super-man the like of which Plato or More or Nietzsche had never dreamed. He entered the penal colony of Akká a superb and beautiful young man in 1868. In 1908 the progressive Young Turk Party coming into power, opened the gates of the Prison City and freed thereby many of the political and non-criminal prisoners. Thereafter ’Abdu’l-Bahá spent much time in Haifa, and in the immediate succeeding years journeyed to Egypt, later to France and England, and to America in 1912.
It was then that the path of the Sun of Righteousness passed from the East to the West and illumined America by the effulgence of His presence amongst us.
He instituted several meetings during His sojourn, one of the most picturesque and delightful of which is the Annual Unity Feast held in West Englewood, New Jersey, on the last Saturday in June. It is called “The Souvenir Feast of ’Abdul-Bahá” in commemoration of the memorable occasion when He gathered the Bahá’ís and their friends, and Himself acted as host in June 1912. Every hour of every day is to the Bahá’í a Souvenir of this most precious Being, but there is a joyous perfume about our yearly gathering.
Not only Orientals and Occidentals, Jews, Christians, Buddhists, Muhammadans, Brahmins, Americans, Persians, Indians, Japanese, English, French, Russians, Germans, Negroes,—but journalists, statesmen, poets, scientists, mechanics, artists, merchants, teachers, students, millionaires, paupers–sooner or later, from every walk of life, every race on earth, every social group, every religious faith, men and women hear on this occasion the glad-tidings of
--PHOTO--
Members of the National Spiritual Assembly and guests. From left to right. standing: Roy Wilhelm, Allen B. McDaniel, Horace Holley, Dr. Ali Kuli Khan, Mrs. Wilhelm, Mr. Siegfried Schopflocher. Seated: Hamedeh Khan, Mrs. Florence Morton, Mrs. Collins, Mrs. Kehler
--PHOTO--
A group of Bahá'ís and friends at the annual Souvenir Feast at West Englewood, N. J., June 26, 1926.
practical brotherhood, and witness the unity to which ’Abdu’l-Bahá made reference in His memorable talk to those gathered at the Feast in 1912, for He said:
“The purpose of all is unity and agreement. The desire of all is attraction to the Kingdom of God. Since the intention of all is toward unity and agreement, it is certain that this gathering will be productive of great results. It will be the cause of attracting a New Bounty. This is a New Day and this hour is a New Hour wherein we have come together here; all are turning to the Kingdom of ABHA, seeking the infiinte bounties of the Lord. Surely the Sun of Reality, with its great and full effulgence, will illuminate us and all dark disagreements will surely disappear. The utmost of love shall result. The favors of God shall encompass us. The Pathway of the Kingdom will be made easy. The souls like unto candles will be ignited and made radiant through the Lights of the Great Guidance. . . . The efficacy of such meetings as these is permanent throughout the ages.”
In spite of the rainy weather, a large group attended the latest of these meetings on June twenty-sixth. The National Spiritual Assembly of the Bahá’ís of the United States and Canada met there in honor of the occasion, and a succession of interesting and inspiring speakers presented the Bahá’í Cause from many angles. Surely the Spirit of the founder is present in these gatherings of peace and good-will. The harmony and aspiration of those present seemed almost tangible, a thing that one could carress like the fine delicate surface of some heavenly object. It was but another illustration of ’Abdu’l-Bahá’s moving words:
“In the union of hearts, there am I.”
“One of the revealed principles of the Universal Religion is the establishing of a Universal Language.
“In the material world of existence, human undertakings are divided into two kinds—universal and specific. The result of every universal effort is infinite, and the outcome of every specific effort is finite.
“In this age, those human problems which create a general interest are universal; their results are likewise universal for humanity has become interdependent. The international laws of today are of vast importance since international politics are bringing nations nearer to one another. It is a general axiom that in the world of human endeavor, every universal affair commands attention, and its results and benefits are limitless. Therefore let us say that every universal cause is divine, and every specific matter is human. The universal light for this planet is from the sun; and the special light here tonight, which is electric, illumines this banquet hall through the invention of man. In like manner the activities which endeavor to establish solidarity between nations and to infuse the spirit of universalism in the hearts of the children of men are like unto divine rays from the Sun of Reality, and the brightest ray is the coming of the Universal language. . .
“Therefore every one of us should study this language and make every effort to spread it, so that each day it may receive a wider recognition, be accepted by all nations and Governments of the world, and become a part of the curriculum in all the public schools. I hope that the business of the future conferences and congresses will be carried on in Esperanto. In the future two languages will be taught in the schools, one the native tongue, and the other the International Auxiliary Language.”
“Unu el la malkaŝitaj principoj de la Religio Universala estas la establado de Tutmonda Lingvo.
“En la materia mondo de l’ekzistado, homaj entreprenoj estas dividitaj en du specojn—universalan kay specifan. La rezulto de ĉiu universala klopodo estas infinita, kaj la elvenaĵo de ĉiu specifa klopodo estas finita.
“En tiu-ĉi epoko, tiuj homaj problemoj kiuj kreas ĝeneralan intereson estas universalaj: iliaj rezultoj estas ankaŭ universalaj, ĉar la homaro estas fariĝita interdependa. La nuntempaj internaciaj leĝoj estas vaste gravaj, ĉar la politiko internacia proksimigas la naciojn. Estas ĝenerala aksiomo ke, en la mondo de homa klopodo ĉiu universala afero altiras atenton, kaj ĝiaj rezultoj kaj profitoj estas sennombraj. Pro tio, ni diru ke ĉiu universala afero estas dia, kaj ĉiu specifa afero estas homa. La universala lumo por tiu-ĉi planedo estasde la suno; kaj la speciala lumo tie-ĉi hodiaŭ vespere, kiu estas elektra, iluminas tiun-ĉi festenan salomn per homa elpensado. Simile, la agadoj kiuj klopodas establi solidarajon inter nacioj, kaj infuzi la spiriton de universaleco en la korojn de la infanoj de homoj similas la diajn radiojn de la Suno de Realeco, kaj la plej brila radio estas la alvenado de la Lingvo Tutmonda. . .
“Tial ni ĉiuj devus studi tiun-ĉi lingvon, kaj fari ĉiun klopodon por ĝin disvastigi, por ke ĝi ĉiutage ricevu pli vastan rekonon, estu akceptita de ĉiuj nacioj, kaj fariĝu parto de la studoplano en ĉiuj publikaj lernejoj. Mi esperas ke la aferoj de estontaj konferencoj kaj kongresoj estos administrataj per Esperanto. En la estonto, oni instruos du lingvojn en la lernejoj—unu lingvon la enlandan, kaj la alian la Internacian Helpantan Lingvon.
