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THE SCHOOLS should be free from all religious and racial prejudices, for these often prevent good results from being obtained. All schools and colleges should have these three foundations:
First—They should be sincere in the service of training the souls. They should discover the mysteries of nature and extend the circle of art, commerce, etc., so that ignorance and the lack of knowledge will pass away and the lights of science and knowledge shine forth from the horizon of the soul and heart. In all schools and universities, a general rule for training should be made.
Second—Training in morality is necessary, so that the pupil’s good conduct may remain unchanged and so that they may progress in a most befitting manner, become possessed of lofty ideas, lovers of the world of humanity, and so that they will hold fast to the spiritual perfections and to that which does not displease God.
Third—Service to the world of humanity should be obligatory. Every student should know, with perfect certainty, that he is the brother of the people of all religions and nations and that he should be without religious, racial, national, patriotic or political bias, so that he may find the thoughts of universal peace and the love of humankind firmly established in his heart. He should know himself as a servant of human society of all the countries in the world. He should see God as the Heavenly Father and all the servants as his children, counting all of the nations, parties, and sects as one family. The mothers in the homes, the teachers in the schools, the professors in the universities, and the leaders in the lofty gatherings, must cause these thoughts to be penetrative and effective, as the spirit circulating in the veins and nerves of the children and pupils, so that the world of humanity may be delivered from the calamities of fanaticism, war, battle, hate and obstinacy, and so that the nether world may become the paradise of heaven.
--PHOTO--
A Bahá'í "character building" class in Baku, Russia. This very interesting picture shows a group of Bahá'í children receiving instructions in the principles of character building.
| VOL. 17 | SEPTEMBER, 1926 | No. 6 |
of humanity and free them from the thraldom of natural instincts and physical tendencies.”
THIS IS an age of extreme freedom for children. Not only our home but also our educational systems are being invaded by this sense of liberty, this feeling that the child-soul should be allowed to expand, like a flowering plant, freely along the lines of its own genius and to blossom into forms of beauty unrestrained. Is there in this tendency a danger of freedom becoming license; of its resulting in wilfullness and selfishness and other unbridled faults which are a disturbance and irritant, to say the least, in our social order? Is there even graver danger of youth, taking its course in its own hands, running into ways of immorality and abandoning those virtues of restraint which centuries of Christian civilization have with difficulty built up?
AS IN ALL evolutionary movements–and this youth movement would seem to be of such a nature—it is impossible to return to the former condition. Doubtless it is safe to say that children of the future will never again be trained in the severe and standardized discipline which imposes both ideas and moral codes from the world of adulthood as from a world of infinite power and wisdom. Parents are becoming more enlightened and humble. If the appeal, then, is not to be mere authority, how can those well-organized virtues of the old order be retained, and parents be assured that their children will advance safely through those dangerous fields of experience where hitherto adult authority has seemed the safest guide?
IT IS EVIDENT that children cannot be their own guides. They have neither experience or wisdom to go upon; and impulse, which is with them so strong a motive-force, must acquire somehow a rudder and compass and a sense of direction if it is to bring them eventually to worthwhile goals. Where is this to be found unless in religion? Whereas in ethical codes human authority has to be accepted, the great advantage of religion as the teacher of morals is that in religious instruction human authority is at a minimum, and divine authority at a maximum. That which the young will not joyfully accept from their parents or from other adults, they accept willingly from their own voluntary allegiance to a revealed religion, the force of which they recognize as coming from God. Therefore what is needed most in this day of disrespect of human authority is adequate spritual training for the young. It is the lack of this in our present educational systems,
not the tendency to greater freedom for the child, which is the gravest fault in the present methods of child-training.
For if the proper spiritual concepts are arrived at by children, they will find in religion a safe and ready guide through all the uncertain fields of experience lying before them. Religion, not of a pietistic but of an active kind, will serve not only to direct but to focus all their forces, insuring a career which will be successful from the practical as well as from the spiritual view-point.
OF ALL the possible subjects in our educational curriculum, spiritual instruction, which is the most important, is given the least space. What the causes of this are,—whether the distrust and hostility between sects and creeds or the religious apathy of an age strongly given to applied science—it is not worth while here to go into. The situation exists, and that to an alarming extent; as is becoming realized by those who ponder the welfare of the child and through it the welfare of the coming generation.
If it were not so serious, there would appear a certain ridiculousness in the discrepancy between the time and attention given to temporal education, which trains us for things of a day, and that given to spiritual education, which trains us for life eternal. The writer will never forget the occasion of his visit, while connected with a Travel School for boys, with ’Abdu’l-Bahá in Paris, and the latter’s searching inquiry after eliciting the various subjects of the curriculum—“Do you teach the spiritual things?” Embarrassed, the writer was obliged to give a negative answer, with the weak defense—“There isn’t time for that in the program.” True, there was no place for it on the full program which was to prepare for college while also cultivating the students in the art and civilization of the old world.
No place for religion today in our educational program! But can any one honestly say, no time for the teaching of those eternal verities which are to safely guide us through this brief space of material existence and prepare us for a life in those exalted and eternal conditions which await us when freed from the body? Time to train for transient things; but no time to train for the eternal life, and for the development of those qualities which belong to the eternal life whether lived here or hereafter,—this confession will be the most serious indictment with which the coming age will judge the education of today.
THE NATURE of training for children hinges upon the concept we have of human nature and of its inherent qualities. If children are born with only good tendencies, then they will arrive at the right educational goal by being allowed to express freely these native tendencies. If, on the other hand, their inborn tendencies are predominantly evil, restraint and suppression would be the inevitable educational policy. But there is, it would appear, a middle ground.
All the world’s great religions have taught us, and the Bahá’í Movement is very specific upon this point, that man has a dual nature; partaking on the one hand of the animal nature with all its evil (when expressed upon the human plane) tendencies, and on the other hand of the spiritual nature with all its perfectional tendencies. If this be true—and science joins with religion in the support of this view—then it is of the utmost importance which of these two natures gains the ascendancy in man; and the most momentous problem
which confronts the educator in dealing with the child is this:—Will the child, if left to himself, develop more along the animal or along the spiritual side?
’ABDU’L-BAHÁ states emphatically that the child-soul, like a garden, will not produce good fruit without cultivation. If left uncultivated, it will, like the garden, run to weeds and thorns. In other words, the child must be helped to its own best development. The doctrine of free expression, therefore, needs serious modification because unmodified it is not in accordance with the nature of the child. Children left to themselves from birth would grow up to be like little animals, says ’Abdu’l-Bahá. Freedom of expression, therefore, is a theory which while high-sounding cannot be uncategorically applied in the actual practice of education. Freedom to express the higher qualities,—yes; but freedom to express the animal qualities cannot be granted to the child.
MUST WE then turn back to the old education of restraints, of punishments, of stern authorities and sanctions on the part of the adult world upon which rests the responsibility for the proper training of the child? Fortunately this is not necessary. There is a Teacher and Educator, of children as of adults, which works in other and miraculous ways. This is the Word of God, of which ’Abdu’l-Bahá says: “The Word of God is the storehouse of all good, all power and all wisdom.” If the child-soul is awakened to the meaning and potency of true religion, if it learns to seek the guidance and assistance of the Divine Educator, then there will come a remarkable development to the child and it will mature into ways sweet and radiantly good. The Spartan disciplines and authorities are not needed; in them are too much of the egoism of adulthood. What is needed is to help the child understand its dual nature and to teach it to turn to God for help in overcoming the animal tendencies so as to be able to express only the spiritual. And it is very important that this training come early in the child’s existence, for if the animal qualities once gain the ascendency they are very hard to conquer. Therefore it is of the utmost importance that parents, teachers, and all others responsible for the development of children, be awakened spiritually and capable of giving spiritual training to the child.
Of these truths and others laid down by ’Abdu’l-Bahá concerning the child, the reader will find fuller treatment in “Practical and Spiritual Education for the New Civilization” and in the other articles in this number. After a careful reading of these articles one will perceive that a theory and practice of education based upon these teachings would produce a very wonderful generation of youth. Already the first-fruits of such a system are appearing in Persia, India, Germany, England, America, and other countries where the Bahá’í teachings are being put into effect. A concrete illustration of the efforts of the Bahá’ís to train their children in spiritual principles and ideals, is given in the frontispiece which shows a class receiving instruction in character building.
A few more decades will amply demonstrate, it would seem, the value of the Bahá’í method of child-training which is based upon freedom for the child within the limits of its own spiritual nature; and on help for the child as loving and tender as may be, to overcome the limitations of its lower nature;—the whole treatment of the child being supported not solely by authority of parenthood or of age, but by the authority and aid of God.
The author, former editor of the Star of the West, is giving us here an invaluable article quoting ’Abdu’l-Bahá’s teachings on the need of training the child in the Divine education as well as the material education.—Editor.
A well-balanced system of education is the real foundation for the new and universal civilization which is to save the world from its manifold disasters. “It is most clear and manifest” says ’Abdu"l-Bahá, “that national affairs will never revolve around their proper axis until the whole people have received instruction, and public thought has been directed to a single end.
“The most important of all the matters in question and that with which it is most specially necessary to deal effectively is the promotion of education.
“No freedom or salvation could be imagined in the case of any nation which had not progressed in this greatest and most important point.”*
Every boy and girl in the nation must be given a trade or profession, “something whereby he may be able to support himself and others.” “Teach them,” says ’Abdu"l-Bahá, “a technical art or profession.” If the parents cannot afford to give their children such an education or if they neglect to do so, it should be provided at State expense and if necessary made compulsory. Thus will the nation through technical, scientific, agricultural education rise to its real efficiency and lay the foundation of a resplendent material civilization. In the future, declares Bahá’u’lláh, scientific research will be counted as an act of worship. New and marvelous sciences and arts will be discovered.
* All quotations in this article are from the Words of ’Abdu'l-Bahá unless otherwise indicated.
But they must be sciences that “lead and conduce to the elevation of mankind” and do not begin “and end in mere words.”
Material education without moral and social education, however, is as a beautiful house built upon a foundation of sand. The problem of the hour is to attain effectiveness in the education of character and of social, universal motives. This is the only abiding foundation for universal brotherhood and a true confederation of the nations. “By every means at their disposal must parents and teachers inculcate into the children’s growing souls, minds and spirits the principles of sincerity, love, trustfulness, obedience, true democracy and kindness toward all races. Thus in future the world of civilization may flow in one mighty current and the children of the next generation may make secure the foundations of human solidarity and goodwill. From tenderest childhood children must be taught by their mothers love of God and love of humanity—not the love of the humanity of Asia, or the humanity of Europe, or the humanity of America, but the humanity of humankind.”
The schools must needs lay new emphasis upon an impartial, sympathetic study of the literature and history of the civilizations of all nations, of China, Japan, India, Persia as well as of Europe, of the civilizations of Islam and Buddhism, as well as of Judaism and Christianity. Thus will they unite the Orient and the Occident and lay the foundation for universal brotherhood and peace.
One universal auxiliary language, one universal curriculum, will help immensly in establishing universal friendship among the nations. “Therefore Bahá’u’lláh promulgated the oneness of education, that is, the need of one curriculum for both men and women. Daughters and sons should follow the same course of study and have the same education; having one course of study promotes unity among mankind. When all mankind receives the same education, and the equality of men and women is realized the foundations of warfare will be utterly destroyed.”
If one cannot educate boys and girls equally well give the preference to the girl for she is the potential mother of the new generation and can best inculcate in the minds of the children that love, that gentleness, that spirit of sacrifice, that courage of patience, that fine intuition which are to be the sustaining life of the world-brotherhood and democracy of the future. The world in the past has been ruled by force and man has dominated over woman by reason of his more forceful and aggressive qualities both of body and mind. But the scales are already shifting, force is losing its weight, and mental alertness, intuition, and the spiritual qualities of love and service in which woman is strong are gaining ascendency. Hence the new age will be an age less masculine and more permeated with the feminine ideals or, to speak more exactly, will be an age in which the masculine and feminine elements of civilization will be more properly balanced.
This education for loving co-operation in the new world order is the supreme task of the future. How may we educate not only the intellect but the character, the heart, the will? It can be done only by inculcating in the lives of children “the highest ideals of truth and justice.” But these ideals must be presented so vividly and surrounded with such glory and spiritual beauty that the children will love them. This love never reaches its perfection until ideal justice, goodwill, truth, brotherhood are seen as the will of God. “In the tenderest years of their youth,” says ’Abdu’l-Bahá, who has been so amazingly successful in educating the youth of many lands, races, religions into universal brotherhood, “the pure hearts of boys and girls must be illumined with the light of the love of God. Then when they grow up most astonishing results will appear because the maps of their whole lives will be drawn with the hand of the spiritual Educator. . . . The power of great faith will take possession of the child’s heart. But if these supreme precautions are not taken in the earliest stages of the child’s growth it will be most difficult to curb later on his growing manifold appetites, for then he will live according to the dictates of the world of nature and the uncontrolled self. Once the lower and sensual habits of nature take hold of him it will be very hard to reform him by any human agencies. Therefore, children must be brought under the control of the love of God and under spiritual influence from their earliest youth. The lower appetites of nature are like kings over men. One must defeat their forces else he will be defeated by them.”
“Children must receive divine and material education simultaneously and be protected from temptations and vices. How wonderful it would be if the teachers were faithful, attracted to God, assured, educated and refined Bahá’ís, well grounded in the science of pedagogy and familiar with child psychology. Then they would train the children with the fragrances of God. In the scheme of human life the teacher and his system of
teaching play the most important role carrying with it the heaviest responsibilities and the most subtle influence.”
To ignite the fire of the love of God in the hearts of the youth and older people of the nations the teachers must needs turn, themselves, and guide their students to those in whose hearts and minds it is glowing bright and radiant. This love is contagious. He who has it not can never transmit it. Such is the profound law of social psychology. But he in whose heart, face, words this love of the Perfect One is ablaze can shed its life-renewing radiance into many lives.
The supreme centers for the transmission of this divine love, of this Holy Spirit are the world Prophets. From them it shines into the lives of apostles, saints, the moral and spiritual teachers of the world. Therefore they are the supreme, the Master-Educators.
“*“Material education confers upon man the means of physical comfort, provides for the complicated physical needs of humanity and makes possible material advancement in worldly affairs. For example, the European nations have made marvellous progress.
“The founders of the school of material education are the past and contemporary philosophers and thinkers. Scientists and inventors, through the application of their mental faculties, bring forth upon the arena of existence wonderful enterprises and undertakings; thus man enjoys the benefit of the labors of these leaders of thought.
“However, the teachings of these
*Analysis from 'Abdu’l-Bahá in the “Asiatic Quarterly Review,” April, 1913, with slight adaptation:
material educators do not have effect in the world of morality or if they display any effect it is very slight for material education simply develops the physical side of humanity; it is incapable of illumining the dark regions of the great world of morality. Eternal beatitude is not made possible through the spread of material education.
“Consider, after all, how the sphere of material education is limited. Even if man satisfies his greatest desires for material comfort he is only like a bird. Imagine the happy state of a bird which flies in the immensity of space, hops from one branch to another and builds its nest upon the loftiest branch whence it can view the whole panorama of nature spread before its eyes—a scene of ravishing beauty and enchantment. Its tiny nest is more beautiful than a king’s most sumptuous palace. Its wealth consists of all the seeds of the fields, of the cooling springs flowing from the breast of the mountains and of the green meadows. This is the highest point of physical bliss, an enjoyment which is made possible in a more perfect manner for the birds of the field than for men. These things are prepared for them without any hard labor or suffering. They know not sorrow neither any danger or fear, such as men experience in their lives. In the utmost ease and happiness they live. Such, then, is the happiness of the animal world.
“But the happiness of the human world comes from the virtues of the world of humanity, which enjoyment the animals know not of. It comes from the extension of the range of vision, the excellencies of the world of humanity, the love of God, the knowledge of God, equality among the people, justice and equity and ideal communication between hearts.
“These are the principles upon which the structure of human happiness
is built. Spiritual education consists of the inculcation of these ideals of divine morality; it promotes these high thoughts. This spiritual education is made possible through the power of the Holy Spirit. As long as the breath of the Holy Spirit does not manifest any influence, spiritual education is not obtained: whereas if a soul is inspired by the Holy Spirit he will be enabled to educate a nation.
“Consider the records of bygone philosophers: the utmost that they could do was to educate themselves. The circle of their influence was very limited: all that they could do was to instruct a few pupils. Of such a type was the influence of Plato and Aristotle. These philosophers were only able to train a limited number of people.
“But those souls who are assisted by the breath of the Holy Spirit can educate a nation. The Prophets of God were neither philosophers nor were they celebrated for their genius. Outwardly they belonged to the common people, but as they were encircled with the all-comprehending power of the Holy Spirit they were thus enabled to impart a general education to all men. For instance, His Holiness, the Christ, and Moses and Muhammad were not (classed) among the thinkers of their age, neither were they counted great geniuses; but through the power of the Holy Spirit they were able to confer universal instruction upon many nations. They illumined the world of morality. They laid the foundation of a spiritual sovereignty which is everlasting.
“Thus is it with those souls who have entered the tabernacle of the cause of God. Although not important in appearance, yet each one is confirmed in stimulating the cause of general moral instruction. Therefore it has became evident that real spiritual, universal education cannot be realized save through the breath of the Holy Spirit. Man must not look at his own capabilities but must think of the power of the Holy Spirit.
“In this age His Holiness Baha’u’lláh has breathed the Holy Spirit into the dead body of the world. Consequently every weak soul is strengthened by these fresh, divine outbreathings, every poor man will become rich, every darkened soul will become illumined, every ignorant one will become wise because the confirmations of the Holy Spirit are descending like unto torrents. A new era of divine consciousness is upon us. The world of humanity is going through a process of transformation. A new race is being developed. The thoughts of human brotherhood are permeating all regions. New ideals are stirring the depths of hearts and a new spirit of universal consciousness is being profoundly felt by all men.”
the training and advancement of humanity, the cultivation of divine fruits in the garden of human hearts, the reflection of heavenly effulgence in the mirrors of human souls, the quickening of mental capacity and the increase of spiritual susceptibilities. When these results and outcomes are witnessed in mankind, the function and mission of the Manifestations are unmistakable.
Modern education rests on a solid foundation laid in the past; and it is constantly erecting new and innumerable structures, some well built and some most flimsy, on or near this solid foundation. This is inevitable, for it is the way that institutions evolve. There are, however, some very serious conditions that should receive thoughtful consideration. There are certain tendencies to be restrained or guided; and there is great need for a more comprehensive plan of general education.
One of the compelling tendencies of today is an ever widening demand for education, then more “education,” then still more education, until high schools increase in numbers and pupils crowd in greater swarms, and universities tend to push their doors partly shut to keep out the numbers asking for admittance. This is not due alone to increasing population; but like New York’s traffic congestion,—the more fully the congestion in any section is met by increased transportation facilities, the greater the congestion becomes. This is merely because improved transportation immediately attracts more people to avail themselves of its advantages. So with high schools and universities. Build more schools, and more parents seize upon their offerings; and more young people hasten to “fit” themselves for that luring, awe-inspiring, open-armed world just before them. This is as it should be if the schools really prepare young people for life.
Another compelling tendency of today is the sweeping materialism that, flooding all the world, has invaded our schools until it threatens to make of education a mere means to turn a dollar; Education for the finer things of the mind and the spirit; education for the development of keen, speculative, intensive investigation of the mysteries of life; education to open the doors of personal expression, to release whatever energy and ability every one may have, to widen and deepen to the utmost whatever capacity an individual may possess,—such education is rushed and hustled to one side, to make way for the all-compelling struggle just ahead with the material-minded, money-mad crowds, bent on getting the greatest material advantage possible. Fortunately many a youth gets more out of his education than this kind of preparation. Youth is idealistic, youth is buoyant, youth is convinced of possible upliftment, and some are able to visualize the better, bigger things of life, and some are able to hold on to those better things even when their struggles in the world begin.
Another disturbing tendency of today is the possible appearance of a dominating educated class. True education of course, is upliftment of all, not merely of the most capable. The movement of today is to keep raising the standards for graduation from the high schools and for entrance into universities, thus steadily transforming our most popular educational institutions into more specialized ones. Such specialized education has its place, but the great necessity of progress is to reach those whom institutions of “higher” education reject, and so instruct and develop them that every power shall be given the fullest opportunity for unfoldment. It must not be forgotten that the “lower” classes are the vast
and germinating seedbed of humanity. The youths who struggle fiercely for every step of mental progress as they break the bonds of ignorance must not be permitted to drop back into the sloughs of passivity. They must be helped in their painful climb up into the light of greater capacity and of fuller civilization.
These are only three of the binding influences in the educational work of today. There are others, that trip the feet of teachers and pupils at every turn. Strange as it seems to many, the most promising path of progress opening before us educationally is the awakening spiritual consciousness of the world for back of it is the will of God. It behooves us to work ceaselessly, vigorously, and joyously for this spiritual progress. Absolutely true are the words, “Seek ye first the Kingdom of God, and all these things shall be added unto you.”
Spiritual principles, doctrines, faiths, must be inculcated in the young, talked over with the mature, written about in the papers and magazines. They may not be labeled Bahá’í, but they must be the teachings of the new age. The law of love, of justice, will lead to a solution of labor problems, of world jangles and wars; to the abolition of the physical, mental and spiritual plague centers of abject poverty. These principles and faiths will lead to fuller and fuller opportunities for every child to learn; they will release more and more human energy, which, if trained in the divine commands, will steadily and naturally solve seemingly unsolvable problems. The doors of our present universities may, perhaps, swing open only to special types; but Bahá’ís must prepare the way for the opening of greater, more useful institutions of learning that aim to give to every one that for which he is longing and which he has a right to demand as one of the people and as a child of God. Ever fuller and ever greater must be the educational opportunities, and these not merely for the young. Adult education is one of the most vital new problems of our day; and men and women in all the awakened world are eagerly seeking the roads of upward leading.
Education, knowledge, is the safe road of progress. Laws forbidding robbery and murder will never transform the criminally minded into peaceful and law-abiding men. Amendments to the Constitution cannot turn drunkards into abstainers. A World Court and a League of Nations cannot free the world from war. There is but one way to advance human civilization, and that is to advance man. His desire for progress must be awakened; his understanding of the reality of progress must be illumined; his will to persisit against obstacles must be strengthened; and, supreme power of all, his spirit must be made capable of perceiving the divine light and of comprehending the way thereto. Then, in worldy progress, each being will act acording to his talent and his capacity, and “all these things shall be added unto us.”
This consummation is not so remote as it seems to many. The world is already trembling with the germinating seeds of spiritual growth. Let every Bahá'í scatter every seed of faith, and truth, and illumination that he can. These seeds will grow, for the gardner is the Divine One.
This teaching of faith in God, of obedience to His directions, of joyful and implicit following of His guidance, is the only safe and progressive education for this generation. Methods and nomenclatures may be many and various, but if the substance is the Divine truth, youth and maturity will alike respond, and their
instructed and vivified spirits will solve the problems that befuddle the darkened and materialized humanity of today. Bahá’ís are the light bearers; they are the teachers.
The courses of study for our schools must be enriched by every useful science that we can place in them. The teachers must be chosen for character as well as for mental ability. Control of schools must be put into the hands of broad-visioned, true hearted men and women. The public must be led to know that in fuller education there is greater power. All this is already steadily taking place. Bahá’ís must hasten it and clarify the purposes to be gained.
The acquisition of knowledge has in the past seemed the purpose of education. Today, however, new purposes are appearing. This article brings out very clearly one of these new purposes of which the world is becoming conscious—the development of the active side of man and his application to the work of the world. The Bahá’í teaching is very explicit on the duty of every individual to engage in some work which shall not only benefit himself but humanity as well—Editor.
“It is enjoined on every one of you to engage in some occupation, some art, trade or the like. We have made this your occupation identical with the worship of God, the True One.”—Bahá’u’lláh.
FOR the first time in the history of humanity this new note sounds-glorifying labor, bringing comfort to toil-laden hearts, courage to carry-on, and a priceless incentive to do what it is given us to do, daily and hourly.
In a recent industrial publication a summary and comparison of a number of successful wage plans was described. The various schemes were compared in detail and in every instance those factors tending to better material conditions were emphasized as advantages, while those bearing upon the more spiritual side of human existence were given secondary consideration.
In studying this comparison the realization is forced upon the reader that perhaps the objects of a successful wage plan cannot be listed as merely to reduce costs, to increase wages and to accelerate production. Hidden away behind the facts and figures, the trials and errors, the misunderstandings and gropings for a solution of the ever more pressing problem of wage adjustment, may there not be some spiritual factors which are, after all, the fundamental considerations?
In any study of such problems of the day, particularly those having to do with wages and profit-sharing plans, the fact stands out clearly that none of them have been sufficiently successful to be widely and universally adopted. There is something lacking in each one of them, and it is suggested to the student of such affairs that perhaps what is really needed is a new attitude toward work.
A Syrian thinker has said:
“Always you have been told that work is a curse and labour a misfortune” and is this not quite generally true? We seek some extra reward in wages because tasks are distasteful. The men and women who are vitally interested in their
work do not complain of poor working conditions should they have them to contend with, neither do they demand premium or bonus systems however just they may be.
The right kind of interest in work is incentive enough and a reward in itself. Therefore, it would seem that the simplest and most effective wage plan which could be suggested would be one wherein interest is aroused and maintained and in which incentive naturally follows.
But, it is said, such an idea is not new neither is it practical as long as human nature is constituted as it is. Such an idea is too idealistic—a dream which can never come true.
But we are told by the same philosopher—
“But I say unto you that when you work you fulfil a part of earth’s furtherest dream, assigned to you when that dream was born.
“And in keeping yourself with labour you are in truth loving life,
“And to love life through labour is to be intimate with life’s inmost secret.”
The answer is that theoretically such thoughts may be all right but one who is bent down with fatigue and poverty does not have such dreams of labor. To him work is quite likely to seem “a curse and labour a misfortune.”
It is conceivable that it might be so were it not for the illuminating and consecrating assurance that, “We have made this—your occupation—identical with the worship of God, the True One.”
A new conception of work is needed and in these words are we blessed with an invaluable incentive to adopt and foster a new attitude toward our daily tasks however humble and insignificant they may be.
And so there comes a dream—a dream of educating the younger generation to a new conception of work, one which will make it a joy, one which will make misunderstandings impossible and one which will be entirely adequate in the matter of reward. What more universal and far reaching effect can education have than this? To lift the yoke from the shoulders and place a song on the lips?
“When you work you are a flute through whose heart the whispering of the hours turns to music.
“Which of you would be a reed, dumb and silent, when all else sings together in unison?”
What a dream—to see the workmen of the future happy in their tasks, accomplishing cheerfully the work of the world in unison.
“You work that you may keep pace with the earth and the soul of the earth.
“For to be idle is to become a stranger unto the seasons, and to step out of life’s procession, that marches in majesty and proud submission towards the infinite.”
Surely this man of clear vision, Kahlil Gibran, breathes a sweet melody of words and thoughts which blend perfectly into the great purpose of work as revealed in the Bahá’í Revelation.
He says further:
“You have been told also that life is darkness, and in your weariness you echo what was said by the weary.
“And I say that life is indeed darkness save when there is urge,
“And all urge is blind save when there is knowledge,
“And all knowledge is vain save when there is work,
“And all work is empty save when there is love;
“And when you work with love you bind yourself to yourself, and to one another, and to God.”
“And what is it to work with love?”
“It is to weave the cloth with threads drawn from your heart, even
as if your beloved were to wear that cloth.
“It is to build a house with affection, even as if your beloved were to dwell in that house.
“It is to sow seeds with tenderness and reap the harvest with joy, even as if your beloved were to eat the fruit.
“It is to charge all things you fashion with a breath from your own spirit,. . . .”
And if we do all these things humbly, earnestly in the spirit of worship, how great will be the reward! What a glorious purpose for education—to instill into those who are to come after us some such new conception of work in accordance with the Bahá’í Revelation, for it is therein, that labor has been made one with prayer and worship, privileges too little appreciated until adversity overtakes us.
“And he alone is great who turns the voice of the wind into a song made sweeter by his own loving.” The work of the future will be “love made visible.”
“And if you cannot work with love but only with distaste, it is better that you should leave your work and sit at the gate of the temple and take alms of those who work with joy.”
“For if you bake bread with indifference, you bake a bitter bread that feeds but half man’s hunger.”
“And if you grudge the crushing of the grapes, your grudge distills a poison in the wine.”
But how can anyone, knowing that, “in the Bahá’í Cause arts, sciences and all crafts are counted as worship,” bake bread with indifference?
We are reminded of Brother Lawrence, that venerable old saint who many hundreds of years ago voiced a prayer something like the following, while being forced to do the most menial tasks:
“O God, since I am in Thy presence, and I must now in accordance with Thy commands, devote my attention to these outside things, do Thou grant me the grace to continue in Thy presence, and to that end do Thou prosper me with Thine assistance, receive all my work, possess all my affection.”
What a wealth of inspirational material there is for educators to use in bringing about a new attitude toward work which is so sorely needed, for, as never before has work been made a most important phase of our relationship to God. Even the work of education must be one of love.
“And if you sing though as angels, and love not the singing, you muffle man’s ears to the voices of the day and the voices of the night.”
And so education must assume the burden of bringing about a new conception of work as well as to train the minds and hands to function, and this can only be done by awakening the sleeping sensibilities and souls to the true value of work as explained in the Bahá’í Revelation.
Usually this responsibility is not laid directly to education but it is expected to be accomplished by it indirectly. But is there any more pressing educational problem to be considered than that which effects so many millions? If the new vision of work can be brought before their straining eyes, what relief will be afforded, what impetus given to greater achievement and what acceleration to investigation of truth, for such a lesson when learned cannot help awakening those who experience it to the realization that the fundamental aspects of life are those of the spiritual kingdom. Education must attack the problem directly. The need is great. The time is short. If we wait for cultural influences to slowly bring about the change it may be too late to prevent lamentable occurrences.
The gospel of the identity of work with worship must be brought to the attention of all peoples as a comfort to the souls, and thus attaining some measure of peace within, be better able to contemplate the other blessings of this new day.
All of the teachings of the past have taught of work.
Egyptian—Waste not time in which thou canst work. Wealth endureth not when work is abandoned.
Hindu—Labor makes us know the true worth of a man as fire brings the perfume out of incense.
Persian—Be diligent and discreet; diligence in one’s occupation is the greatest good work.
To sew patch on patch is better than begging rich men for clothing.
Whoso cultivates barley cultivates virtue.
Buddhist—Not the failures of others, but his own negligence should one most observe. If anything is to be done let it be done vigorously.
Christian—If a man will not work, neither shall he eat.
I must work while it is day; for the night cometh when no man can work.
Give diligence to present thyself approved, a workman, that needeth not to be ashamed.
No man having put his hand to the plough, and looking back is fit for the Kingdom of Heaven.
Be not deficient in zeal but be fervent in spirit.
And then that comforting and inspiring call to service from the Bahá'í Revelation illumines all that has gone before:
“Briefly, all effort and exertion put forth by man from the fullness of his heart is worship, if it is prompted by the highest motives and the will to do service to humanity. This is worship: to serve mankind and minister to people’s needs. Service is prayer. . .“ and—
“Prayer and supplication are two wings whereby man soars toward the heavenly mansion of the True One.”
“When one supplicates to his Lord, turns to Him and seeks bounty from His Ocean, this supplication is itself a light to his heart, an illumination to his sight, a life to his soul, and an exaltation to his being.”
Since work is so much a part of us and our lives is it not a great benefit that it is, “identical with the worship of God?” Here is something we can lay hold of, take with us into complex and troublesome lives. Here is something practical and workable which will not only lighten but illumine tasks and make achievement altogether satisfying.
And if this new gospel of work, this new “theory of wages” is to be broadcast to humanity, it must be spread by education, for it is one of the most vital educational opportunities of the present and future.
enlightenment will go hand in hand with material education. Material education alone cannot make the world happy. Spiritual civilization must assist the material civilization. . . . Material civilization serves the world of men, but the spiritual civilization founds the world of morals. These two kinds of civilization must go hand in hand.”
The differences between men are not differences of education, of environment, of ability, of capacity, of opportunity, or of striving; they are differences of energy. How often we see superior and well-equipped people taking secondary positions in life, while those who have neither their ability nor their capacity forge to the front. This energy is not in any sense mere force; but that vitality or buoyancy expressed by the French word élan.
There is in us a power altogether different and apart from the power of body or of mind, whose maximum of expression is reached through the focus of our attention. Without this focus of attention our efforts are spasmodic and their results sporadic.
A very simple experiment that every High School student has performed well illustrates the significance of attention. If he drop some iron filings into a bowl of water, they usually float over to one side in an uninteresting little black line; but let him introduce a magnetic needle into the bowl, and immediately the filings take on a lovely symmetry, forming the beautiful figure of a crystal, sometimes flower-like in shape. So in the mental realm; once the attention is focused, all the details of our lives fall about this primary desire and a plan emerges from chaos and confusion.
The two chief objects in education then should be, first the release of energy, and secondly the training of attention. We Americans are somewhat lacking in the capacity for sustained attention. Unless one has lived in Europe or those countries whose culture is based upon an aristocratic tradition, he can scarcely realize to what appalling ends of wasted effort we go with our twice and thrice repeated directions. The European peasant generally acts successfully upon a direction once clearly given, and the fact that for a good many centuries one was likely suddenly to find one’s head in the waste basket if one’s interest wandered from his lord and master, has combined to defeat the general laxity that is inherent in the democratic principle.
The above statement means to offer no criticism of its hard-won triumph: but merely to point out that as we all suffer from the defects of our qualities, so there are inherent dangers in all of our human institutions. We cannot but recall in his “Republic,” Plato’s fine scorn of that democracy in which “Equality is handed out to equals and unequals alike.” But surely the most advanced men today are willing to restrain their own capacities for advancement while they wait for “the man in the street” to catch up; realizing that all power is dangerous that is not dedicated to the powerless, that all strength is vicious that does not protect the weak.
It seems as if America had been especially handicapped by her educational tradition. We have fondly and blindly believed, in this country, that because education is free and compulsory it must, of necessity, be democratic. Horace Mann, so the story goes, returned from Germany in 1836 bringing with him as the foundation upon which American education was to rest to this very hour, the model of the German Folkschule. This was the educational system designed for the peasant class, not for the bourgeoisie and aristocracy; and so, for near a century, we
Americans have received our mental equipment through a system designed for the peasants in a monarchy.
The complete change in our educational ideals at present is making rapid inroads on the entire program of the past, and undoubtedly all antiquated systems based upon the psychological enormity that a child is an empty adult, will go into limbo with other eighteenth century concepts. The pervasive conception of my childhood was that we were merely adults in the making and had to be backed up, as it were, to some filling station where adult knowledge could be poured into us and there permitted to ferment until we had happily outgrown those limitations that plagued and tested our elders.
When Bahá’u’lláh challenged with His mighty message the effete and decadent civilizations of the world, one of His first commands was for an adequate and universal education; an education that would include both sexes. Though He was speaking three generations ago in the Orient where women had no educational privileges He said that if education could not be given to all the members of a family it must be the girls who receive it, for they are the potential mothers of the race, and enlightened mothers are necessary to the rapid progress of society.
Up to that time there had been uneasy stirrings provoked by Rousseau’s epoch-making “Emile.” This book in itself was valuable only for what it produced in others. But it did fix the attention of men like Pestalozzi, Froebel, Ferrer, and their successors, down to our contemporary revolutionaries, Dewey, Montessori, Johnson, Miriam Finn Scott and other notables, on the fact that the one thing that education should further and foster—the release of energy—it was actually cramping and repressing. In other words the child was being trained not from, the viewpoint of his mental and personal requirements as a child, but from the viewpoint of his mental and personal requirements as an adult.
There can be no manner of doubt that life is framed for action. In point of fact these strange new dis-discoveries in physics and chemistry which have ushered in “the new earth,” nonchalantly cutting the solid ground from beneath our feet and making the ultimate facts of physics “events” rather than “bodies in motion,” offer us the “quantum” as a unit of action; thus seeming to show that action is also fundamental in the empirical structure of the world.
The complacent scoffed and the inquirer was dazed in my generation when William James enunciated the fact that action precedes emotion: that we do not weep because we are sorry, but are sorry because we weep; that it is the contraction of certain muscles, the discharge of the lachrymal glands that induces within, the sensation of sadness; yet their view is today generally eccepted by physico-psychologists. And because action is the source and basis of life as we have at last discovered, we have been obliged to recast our ideas of education. In the words of Martin our present-day conception of education is “the formation of those mental habits that will enable us to re-act adequately to real situations.”
Think of the monstrous attack on the precious energies of the child in which the whole adventure of his life are bound up, when he is required to sit for several hours a day, passive, quiescent, listless, learning things that in no way relate to his world or to his interests; while his two most precious assets, energy and curiosity, are fatally transmuted into the inhibitions and repetitions of class-room routine.
The noble experiments of John
Dewey, Marietta Johnson, Maria Montessori and those other inspired pioneers who are gradually lifting education from the encased level of memorized information, to the stimulation and unfoldment of those inner potentialities that enable the child to “learn by doing,” are finally penetrating the popular mind with a desire better to understand the needs and the requirements of childhood.
The child like the woman, in times past was alternately a toy or a nuisance. Because their respective functions were not recognized in the administration of society, we are today inheritors of those evils that ever attend tyranny in any form. The new freedom that is now being accorded these two valuable factors in human development carries its own severe degree of responsibility. The child in this modern educational system satisfies his intense and precious curiosity with freedom and aplomb, severed from that self-consciousness which old class-room methods imposed; for here is no emulation, no competition, no “showing-off” of meaningless information memorized from adult lore, but the ever-increasing attempt to work out through his inherent capacities those problems in his unfolding life that furnish him with adequate equipment to enter into higher states of responsibility and of duty.
The discipline that restrains our energies from exhausting themselves in fields inimical to the welfare of others is for the most part supplied by his class-mates: he learns those expressions and those inhibitions that are essential to popularity; for what is sometimes called “ego-maximization,” is now looked upon as one of the fundamental instincts of human beings. This discipline that comes from association with one’s kind, must not be considered the sole restraint in the modern school. There is always wise and persistent direction on the part of the teacher, but it is a direction which no longer suppresses energy and dulls attention.
These two are like the electron and proton of the mental life; energy seeks some goal for its outlet; attention must have sufficient energy for its accomplishment. If we fix our eyes upon a goal, however cherished, that we have not the energy to reach, our motions become merely wistful, and our efforts end in defeat.
Amongst the glorious principles laid down by Bahá’u’lláh there is none of greater fundamental importance than this command to educate the world. An example of the quick susceptibility of the mind lies in the passing of the nineteenth amendment. Temperance agitation had been going on for decades. The drunkard from the gutter was displayed as a horrible example, on ten thousand platforms; but how many fewer sons were condemned to prison, how many fewer wives left the wash tub as a result of this incessant emotional appeal? A generation ago pictures began to appear in text-books, with descriptive paragraphs showing the deleterious effect of alcohol on the human system; as a result of this rational appeal the prohibition question was supported. We are not here discussing its import nor its feasibility, but merely using it as an illustration of the power of education.
To know how to reason is one of the prime requirements of civilized life. Every civilization that the world has ever produced has failed, because it was irrational; based upon concepts and polities that did, not square with the necessities and the requirements of life. But nothing seems easier than to be made stupid by education, to be educated, in the popular definition of the “high-brow,” beyond our intelligence; to attempt to substitute mental processes for
the deep relations of life, and to give intellectual conclusions to those questions that only the soul can answer. Hence the insistence in the Bahá’í teachings that at every step spiritual culture must accompany mental culture; that the two must go hand in hand. Jinab’i-Fadil our great Bahá’í teacher, once sagely said that a cultivated mind without an awakened soul is like a skeleton clothed in rich apparel; but that an enkindled soul without an informed mind is like a beautiful body clothed in rags.
Let us more and more apply those processes in education that will release to their fullest capacity our inherent energy, and fixing our attention upon the lofty goal of social progress and human betterment, surge forward with renewed confidence to the overthrow of the age-old forces of ignorance, folly and superstition.
culture; consequently education is necessary, obligatory. But education is of various kinds. There is a training and development of the physical body which insures strength and growth. There is intellectual education or mental training for which schools and colleges are founded. The third kind of education is that of the spirit. Through the breaths of the Holy Spirit, man is uplifted into the world of moralities and illumined by the lights of divine bestowals. 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 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. . . . It is evident therefore that the greatest education is that of the spirit.
The eighteenth Universal Esperanto Congress was held in Edinburgh, Scotland, July 31–August 7, 1926. Perhaps there is no better way to begin telling you about it than by using the words of the mother of George Stephenson, who used to live in Great Britain not so many hours ride from Edinburgh. When George Stephenson was inventing his steam engine his dear dubious mother kept
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Esperantists in attendance at The Universal Esperanto at Edinburgh, Scotland, July 31–August 7, 1926.
saying: “O George, it will never go!” When it was completed and running perfectly, this inventor took his mother for a ride. Then she suddenly said: “O George, it will never stop!” That in one line is the position of Esperanto. This eighteenth Universal Esperanto Congress is the forerunner of the International Congresses of the future. It was not a congress just to talk about Esperanto as a language. That stage is past; people from half the countries of the world arose and discussed all the modern progressive movements conscious that one thousand delegates from thirty-nine different countries were understanding every word. An Esperanto International Summer University was another excellent feature. The Congress was called “The Congress of Joy.”
What could be more thrilling or more of a liberal education than to come to Edinburgh to this Universal Esperanto Congress! The very trip
itself was extraordinary. As Esperantists journeyed through various lands enroute, they were met at railway stations and ship docks by friends in ‘Esperantujo’ (the Land of Esperanto). Each one felt himself at home and one family, for his brothers and sisters speaking his dear language showed him the best of the sights in their city, and they showed him love. Later the trains pouring into Edinburgh with their universal passengers often had four or five sections. The Scotch Esperantists, many British and all those newly arrived
from other lands met the incoming guests with the green flags flying high. The welcomes in ONE tongue reverberated back from the glass roof of the station.
Edinburgh has welcomed many International Congresses but none so unique as this. Beautiful Princess Street, very ‘Scotch’ did not say: “I am the greatest promenade in Europe,” Edinburgh did not say: “I am the modern Athens,” but with their beauty, their glorious gardens, their castle and other historic charming buildings and monuments, they were; and the Congress visitors had
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capacity to see! The Scotch did not do a lot of talking about hospitality, but the following is a little of their hospitality: the city gave the free use of the street cars to all Esperantists and the conductors saluted the ‘Kongresanoj’ in Esperanto. The news-boys told the price of the journals in Esperanto; the menus in leading restaurants were in Esperanto. The city gave a great reception of welcome, the officials wearing their royal red robes, and introducing their best Scotch music and dances in Highland costume.
St. Giles’ Cathedral with its stately tower that seemed to say to the Esperantists: “Come to me, I am the preacher and teacher of peace,” was the scene of the Esperanto sermon on Sunday. Sitting in that great Cathedral, side by side with brothers and sisters from almost every land, one felt that John Knox, who so often used to preach there, had not thundered in vain his call to religious freedom. The writer hoped that Janet Geddes, the courageous young woman who so fearlessly had arisen in that historic Cathedral and thrown the stool (which she had brought to
sit on), at the head of the Dean, who tried to read them a religion against their conscience,—she hoped Janet Geddes could look down from the Kingdom of God and see how Esperanto also is striking a blow towards the freedom of the conscience of humanity.
Solemnly impressive was the dedication of the Bible in Esperanto which has just been completed by the Scotch Esperantists and the first copies were presented that morning to the Dean of St. Giles and other clergymen. It is the first time in the
history of the world that the complete Bible has been translated into an artificial language, Mr. J. M. Warden, Mr. William Harvey and the other Scotch members of this Esperanto Bible committee have worked thousands of hours on this, and the Bible is in the purest, best Esperanto style. Two Scotch women gave the money, several thousand dollars, to have this Bible published in a worthy, befitting way.
It was in Scotland that the monument was built which now marks the resting place in Warsaw, Poland, of Dr. Ludovik L. Zamenhof, the creator of Esperanto. Esperantists of the world gave it, but it is of Scotch marble, simple and beautiful. Some critical people have presumed to say it should have been more imposing, more costly. Personally, the writer feels it is the kind of monument which would have pleased the author of Esperanto, for he loved simplicity. But dearest readers, what are the monuments to our beloved Dr. Zamenhof? Is not this Esperanto Bible one of the most beautiful monuments to his honour! Are not the splendid Esperanto Congresses and the hundreds of thousands of enthusiastic Esperantists themselves the best monument to the creator of our language of brotherhood!
The International Summer University in Esperanto which was a part of this Congress was most interesting and the matter of an international university was considered. Professor Pierre Bovet, of Geneva, Switzerland, who opened the sessions, said there was need not only for an international university, but for an international language by which such an institution could spread abroad its learning. This was the second year of the International Summer University in Esperanto, and the subjects in the curriculum this year were greater than last. Reviewing the work of the International Committee, Professor Bovet gave details of unique experiments carried out in the Jean Jacques Rousseau Institute in Geneva. His opinion was that, after the mother tongue, Esperanto should next be taught, as thereafter the child would be able more easily to learn any other language. His idea is that after the child’s first year of Esperanto, Esperanto should be used in the teaching of geography. An Esperanto geography of the world should be made, each country supervising the geography of its own land. Then in these experimental schools the children could supplement their work by an interchange of Esperanto letters and picture postcards with scholars in other lands.
Abbe Andreo Che of Rurnania, one of the most eloquent Esperanto lecturers and teachers in the world, and famed as the best propagandist of Esperanto in Europe, gave a course in the Summer University on “The Direct Method of Teaching Esperanto.” If some of the leading universities of the United States would arrange for Abbe Che to give month demonstration courses in Esperanto it would prove to the educationists, scientists, psychologists, and sociologists the wonderful possibilities of Esperanto as an international auxiliary language in America.
Folklore in different lands was presented by university men at this International Summer University. One felt the spirit of different countries through the extraordinary presentation of the poetry and songs of various nations. It inspired one to visit the lands where the songs are sung. One needs to see an international university in an international setting to realize how cosmopolitan and broadening is its effect.
Every shade of opinion, (religious, political and others), was represented
at the Esperanto Congress. In the main meetings controversial topics were avoided, but thirty-three international associations held conventions in Esperanto, discussing their particular subject from an international point of view. Two Bahá’í Esperanto Conventions were held as part of this Eighteenth Universal Esperanto Congress. The Congress took place in the same Free Church of Scotland where ’Abdu’l-Bahá spoke in January, 1913. Dr. Immanuel Olsvanger, representative of the Zionist Movement in Great Britain, and considered one of the most fluent Esperanto speakers in the world, graciously consented to act as Chairman at the first Bahá’í session, August second. He spoke in his introduction of the friendly relations between these two important movements in the Near East. Then he presented the writer who spoke on, “The Positive Power of Universal Religion,” in which she clearly set forth the Bahá’í Teachings. She answered the questions in the general discussion which followed. Then Mr. Friedrich Gerstner, of Hamburg, Germany, editor of “La Nova Tago,” gave a short stereopticon talk showing slides of ’Akká and Haifa, Palestine, and the progress of the Bahá’í Cause in different lands. The musical conductor was Mr. Benneman, of Germany, who had so ably conducted at the Grand Concert the evening before, and the following day he appeared on the Summer University program as the speaker on “German Folklore and Popular Songs;” and Miss Elizabeth Herrick and Mrs Arthur Brown, of London, read from the words of Bahá’u’lláh. The audience included the two daughters of Dr. Ludovik L. Zamenhof,—Dr. Sofie Zamenhof and Miss Lidia Zamenhof,—both distinguished Esperantists. Heads of important schools were present, as were also Church of England clergymen, pastors, leaders of religious movements in the Occident and Orient, several members of the International Language Committee, Presidents of Peace Societies. Among the nations represented were the United States, Great Britain, France, Spain, Germany, Poland, Hungary, Rumania, Australia, Holland, Austria, Japan, and many others.
Professor Ernest A. Rogers, Head of the Montezuma School, Los Gatos, California, spoke eloquently at the second Bahá'í Convention, in Esperanto, on August fourth. He had met ’Abdu’l-Bahá in America in 1912. The writer presided and outlined the Bahá’í principles. Mr. Gerstner gave a stereopticon talk showing notable pictures in Bahá’í history. Little Miss Mollie Brown, of London, 9 years old, founder of the “London Garden of Justice” recited Words of Bahá’u’lláh, Miss Pagan, head of the King Arthur School, in Edinburgh, who had met ’Abdu’l-Bahá, in 1911, sent a wealth of roses for this session. (Every one, from every country, who had personally met ’Abdu’l-Bahá, in their own land, came forward and did something for these two Bahá’í Conventions). Lady Blomfield, a, Bahá’í from London, who came especially to assist with the Bahá'í meetings and conferences, arranged the flowers for both these sessions. The decorations were unique and so artistic they will long be remembered by all the Congressists. Miss Julia Culver, of Chicago, although she was not able to be present, did a very great deal for the success of these two Conventions. For eight days, at the Mayor’s reception, at the ball, at the boat excursion through the Firth of Clyde and the Kyles of Bute, interested people from many lands asked further concerning these principles of Bahá’u’lláh. One man at the Mayor’s reception offered to translate “Roy’s” Compilation into
the Braille. Much has been done to promote Esperanto among the blind. The Braille edition, prepared for the blind of the world, in this universal auxiliary language, at once brings a great range of literature to this group. Thirty blind delegates from different lands were the guests of the Congress.
Speakers from thirty-nine countries broadcast greetings in Esperanto that week.
The presence of so many children was another significant feature of this Congress. Some of the youngest children spoke with perfect pronunciation.
The weather, too, became an ardent Esperantist and behaved so well, the inhabitants of Edinburgh said they had never known so much sunshine in one week.
Some reader may ask, “What does the League of Nations do about Esperanto?” It was reported in this Esperanto Congress that the Intellectual Commission in the League of Nations which two years ago adopted a resolution recommending the study of a national language, or Latin,—because they did not favor the promotion of an artificial language—was unsuccessful. The resolution of this Commission was not adopted by the General Assembly of the League of Nations in Geneva. This record of the League of Nations adopted in 1922, giving facts about Esperanto and containing a recommendation is filed, and pamphlets about it may be obtained from the League of Nations, Geneva.
Is it far afield in this article to ask, “What is artificial?” It is something consciously produced by art. If this is the criterion one may well beware lest he condemn man‘s work wholesale. Esperanto as a universal auxiliary language has a spirit, it is a living language!
Mr. Frederick G. Cottrell, of Washington, was at the Esperanto Congress for forty-eight hours. Speaking to him the morning the Congress photograph was taken, the writer asked him what he thought of English as the universal auxiliary language. He said in the degree that any national language becomes successful as the international auxiliary language, in that degree it will arouse antagonism. The minute it is officially recognized it will begin to hurt!
Dr. Olsvanger made a good point at the Congress when he urged Esperanto societies, the world over, to begin with the word Esperanto in all telephone books when giving the name of local clubs. Then travellers, looking under E would readily find the headquarters of Esperanto in various cities.
There are three hundred and seventy international organizations in the world. The lagards among them that have not yet used this International Esperanto Congress to promote their work more rapidly and universally are awaking to the fact that they are losing a most valuable opportunity.
The Nineteenth Universal Esperanto Congress will be held in Danzig, July 28 to August 4, 1927. Many hundreds of European Esperantists who could not afford the journey to Scotland are enrolling for the Danzig Congress. Indications show that it will be one of the greatest ever held.
This article closes with the telegram of congratulations from Dr. August Forel. the great scientist of Switzerland, “Long live the universal religion of Bahá’u’lláh! Long live the universal auxiliary language, Esperanto!”
CHILDREN are like green and tender branches; if the early training is right they grow straight, and if it is wrong they grow crooked; and to the end of their lives they are affected by the training of their earliest years. The most essential feature in education is character training and fitting the individual for service to the world of humanity. To this end suitable religious teaching is all important. The Prophets of God are the greatest educators of mankind, and their counsels and the story of their lives should be instilled into the child’s mind as soon as it is able to grasp them. Training in arts, sciences, crafts and useful professions is also important.—(Dr. J. E. Esslemont in “Bahá’u’lláh and His Message”)
“To acquire knowledge is incumbent upon all, but of those sciences which may profit the people of the earth, and not such as begin in mere words and end in mere words.—Bahá’u’lláh.
“The first thing to be considered in every art before studying it, is to know what benefit comes from that art, and what fruit and result can be obtained. If a universal profit accrues to the majority of mankind from useful sciences, surely a man should exert himself to study them with his whole soul. If the sole result of his study is to consist in useless reasonings, following after the imaginations of others, and becoming a center of quarrel and dispute out of which no one can derive any advantage—what is the sense of it, why should a man spend his life
in empty discussion and argument?”—’Abdu’l-Bahá.
Here we have an article of surpassing interest, for the author deals with her subject in relation to its value in meeting the conditions of the world.—Editor.
- “Keep thine heart with all diligence
- For out of it are all the issues of life.”
IT HAS been well said that Life develops from within: everything originates within us, and our attitude with regard to things without is entirely based on what we possess in those springs of life-giving water which lie deep, deep down in the profoundest depths of our hidden natures.
Although we may say that our hidden nature is the most important, in order to live in the world we must not only be active but also fit into our environment—a complicated and most difficult task, one which all through the ages has occasioned constant conflict, constant re-adjustment, constant striving. Religion has professed to be able to show the way to reconcile these difficulties and therefore the greatest question appertaining to humanity is religion.
How can Religion help man to adjust himself? By setting up for him ideals of Faith and Worship of a Divine Being or Beings. But ideals of Faith and Worship will not accomplish everything: our minds and spirits must also be disciplined and educated in an ideal of conduct so that we may both feel, think, and act right. And,'as we are too weak to do this for ourselves, whenever our attempts at adjusting our relations to activity and environment have become too complicated, a Great Teacher or Educator has arisen to point out the New Way—which is nevertheless the Old Road—to Perfection. Indeed the mission of the Great Teachers or Educators of the world—who are the Messengers of God, the Divine Prophets, the Divine Philosophers—is the education and advancement of humanity. Education, says ’Abdu’l-Bahá, is a necessity: “Man undeveloped by education is savage, animalistic, brutal.”
Now, what is education? Ideas on this subject have always varied—they are legion, but if the Bible is a standard, we read in Proverbs (III). the real purpose of education:
“Hear, my sons, the instruction of a father,
And attend to know understanding. . . .
Wisdom is the principal thing; therefore get wisdom;
Yea, with all thy getting, get understanding.”
Considering the secular point of view, and turning to the dictionary, we find education defined as:
“An attempt on the part of the adult members of a human society to shape the development of the coming generations in acordance with its own ideals in life.”
Another purely secular authority–John Stuart Mill—included under the word education “everything which helps to shape the human being.”
Of all people in the world, the Greeks were supposed to have attained the highest pinnacle of secular education. With them, as the State was supreme, the great ideal was good citizenship: children, therefore, must be educated to be good citizens, thus boys were given lessons in reading, writing, and arthmetic, in music, and, finally, in bodily exercises, wrestling; later on,
when schools were introduced, the Seven Liberal Arts were taught—Grammar, Rhetoric, Geometry, Arithmetic, Music, Astronomy—these terms including far more than we understand by them to-day. But if, as we believe, true education should aim at the perfection of man’s three natures—the physical, the mental and the spiritual—in the scheme of the Greeks the practical and intellectual natures were stimulated at the expense of the moral, for while there was a high standard of aesthetic and scientific culture, the life of conscience and duty was neglected. Plato, however, broadened out their ideal, and approached the universal religious purpose, when he said that the aim of education was to develop in the body and in the soul all the beauty and all the perfection of which they are capable.
But after all the thing we most owe to the Greeks is culture. It is remarkable how the subtle power of Greek culture has worked through age after age of the world’s history, and been again and again revived in the leisure of nations and individuals as the most desirable thing in life. This Hellenic spirit—which Matthew Arnold but inadequately defines to mean:
“To get rid of one’s ignorance, to see things as they are, and by seeing them as they are to see them in their beauty.“—
fermented throughout the Middle Ages below the surface of Europe, to finally burst out in Italy, after the Fall of Contsantinople, into a volcano of enthusiasm. The Italian Renaissance was a reaction from the Christian concentration on one nature alone: people revolted against the old authoritative religion; they longed for freedom, for the free exercise of mind, soul and body, unhampered by the fetters of conscience with which they had been bound by the early Christians (who had set themselves to the culture and discipline of the heart, teaching that belief in one God was the first condition of the moral life, and that the aim of education was to instill the Fear of God in young hearts). With the sudden realization that Life held Light and Colour and Beauty, as well as renunciation and self-flagellation, men revelled once again in the joy of living, in their own individuality, while Beauty flung wide the door to a great blossoming or revival, of classical learning. But, though like the Greeks, these people of the Renaissance strove to fill every-day existence with light and colour, to bring back the old Greek atmosphere, it is an inexorable law of Time that no moment can ever be exactly reproduced:
“When the goal of the past is no longer the goal of the present, to follow the ways which led to the former is to fail to reach the latter.”
And, underneath it all, the modern attitude of religious freedom was preparing, for Renaissance also opened the way to an investigation of the Scriptures by laymen, making comparisons between the Catholic Faith and the religions and philosophers of other lands possible, thus—unconsciously—producing the Reformation.
And now—although the Greeks are still our models of culture—we differ from them in our aspiration to make culture universal. In forming their State, they said: “Let every citizen be educated”—a magnificent purpose until we stop to consider that only to one-third of the population were the rights of citizenship extended, the proletariat and helots being excluded from any share in them! If we, therefore, who have made every man (and woman) a citizen, say: “Let every citizen be educated,” we
set before us a very high ideal. But can we have too high an ideal?
Reaction follows reaction; men grow tired of concentration on one thing, even though that thing be Pleasure and Pagan exuberance. At such moments, when the world has become grossly material, it is only spiritual regeneration that can bring about a change. It is then that the Divine Manifestations, or Prophets, appear in the world, bringing the Bounties of God to refresh the inner natures of men, their coming inaugurates another beginning—a rejuvenescence like that of the yearly awakening of the natural world—a Spiritual Springtime this time, one which is:
“A cycle of radiance, an age of mercy; everything is renewed; minds, hearts, and all human forces are reformed; perfections quickened, sciences, discoveries and investigations are stimulated afresh, and everything appertaining to the virtues of the human world is revitalised.”
Bahá’u’lláh says: “Consort with the people of all religions with joy and fragrance;” To do so, we must realize that world conditions of to-day inspire the understanding and appreciation of all religions: the comprehension and wisdom of the Old Testament; the Brahmins broad toleration of other faiths; the Buddhists “Find the Way and walk in the Path;” Muhammad’s lesson of Peace with God and man; Christ’s blessed doctrine of non-resistance and love; and, finally, the Bahá'í insistence on unity and universal brotherhood.
If, as the great Bahá’í Teachers tell us, the world both of nature and of man were perfect and complete in itself, there would be no need of training and cultivation in the human world—no need of teachers, schools, universities, arts and crafts. These bestowals of the Great Manifestations of God are therefore because of incompletion and imperfection; man is always in need of divine education and inspiration. “The Spirit of Man,” said ’Abdu’l-Bahá, “is the meeting between Man and God; the spirit of man is the animus of human life and the collective center of all human virtues.” With deper meaning still, Bahá’u’lláh taught that:
“The sun of Truth is the Word of God upon which depends the training of the people of thought. It is the Spirit of Reality and the Water of Life.”
These things that the world so much consciously desires just now can only come through complying with the injuction of Bahá’u’lláh. Although culture does nourish and fertilize the intellectual nature in its highest aspect, man needs more than culture; his spirit
“must acquire its bounties from the Kingdom of God. Then and then only can his reality become in its turn a mirror to reflect the Light of God.”
Being the complex creature he is, with his feet planted firmly in the material world, man requires the radiance and vivification of the divine graces and merciful attributes for the intensification and deepening of his Inner Spiritual Nature. Without the presence of the Holy Spirit he is helpless—though physically and mentally alive, he is spiritually dead. He must not only be born again, but trained by the Sun of Truth as exposed by the Word of God and educated in useful kiowledge that will help humanity and not be mere words. Moreover his new nature must be continually revived, enriched and exercised—revived by the everflowing Spirit of God moving in each heart that is receptive—enriched by Beauty and Love and Worship—exercised by good deeds and continual work in the Garden of
Humanity. Such a spirit—whose inner life shall constantly inform the outer life, and move in the rhythm of holiness—will have weight to change wrong ideas in the world, and bring about the desired conditions of peace and harmony. Not through sedition and appeal to physical force; “Not through Warfare, but Welfare!” Then shall the people consort together with joy and fragrance—as has been commanded.
The author of this article pleading for more widespread adoption of homeless children into childless homes, is herself practicing what she preaches, having at various times adopted three children—two boys and one girl. She claims an unusual international quality for her family, impossible save through adoption, since her children are English German and Russian respectively, while she and her husband represent Canada and the United States.—Editor.
In these days one hears of ‘The Fourth Dimension,’ ‘The Larger Consciousness,’ ‘The New Awakening,’ ‘The New Era,’ etc. and as one looks out upon world-wide-life with the eye of insight it becomes evident that a new view point, a new consciousness is stirring the hearts and minds everywhere. One may call it “The Fourth Dimensional Consciousness” or whatever he may choose, but, is it not apparent day unto day that man’s mind and heart as well as his body, are soaring in an air craft from which he is making observations, deductions, and resolutions, by the aid of his long-distance-lens, that in time will make of this world a new world.
As man’s physical walk from stage to stage of human progress has been made by the increased light from the little oil dip of long ago to candle light, lamp, gas, and the brilliancy of arc and incandescent lights, so his mind has kept pace with progressive mental and spiritual illumination. Modern science demonstrates that everything is in vibration of greater or lesser wave-lengths, therefore these wave-lengths of thought from a loftier plane of sight—or insight—must inevitably make their impress even to the ends of the earth.
As the result of this ‘mental aviation’ one of the things that has sprung up from the proverbial ashheap of a war stricken world is a CHANGE OF ATTITUDE toward the whole of life. It is as though from out of that dark hour of human travail mankind had emerged with a new sight that effects everything he gazes upon in any world of the worlds, be it educational, religious, social, racial, economic, industrial or international.
A striking registration of this change is the contrast between the magazines and current literature of today and that of from ten to fifteen years ago. We are living at such high pressure that many of us do not take the time to view the march of events as they are passing (like an accelerated camera) before our very eyes. These changes when placed in their proper setting between past history and the events of the future will appear more inspiring than they now do, and it will become evident that
we have been building better than we knew,—a higher civilization.
One of the evidences of ‘changing attitudes’ might be said to exist in regard to the New Race that is being developed. While at present from some view-points the New Race may appear to be “without form and void” yet we must be patient while adjustments are made to the new tools of thought and civilization. It is felt by many that given time and conditions such as are now coming into existence the youth of today may go far ahead of those running the race before him. It is becoming realized that in many countries mighty efforts are being put forth by the oncoming generation to attain greater heights educationally, scientifically, artisticaly and spiritually; and most thrilling are the results of some of these endeavors. Breaking forth from the old limited thought mould of superstitions and imaginations they are, many of them, eager to do all in their power to build anew, freed from the past fetters of a less enlightened age.
At a recent conference on “Modern Education and the Child” a noted guest present (not an educator) when asked to speak replied that he regretted he had little to say for when he was a child children were of no account, and now that he had become a man nothing counted but children, so he had missed out all thru life! No doubt there are many who can share in the old gentleman’s point of view!
Another expression of the ‘change’ is the attitude of parents toward their children. Some are more fully realizing that the children who are born to them are after all only given to them “in trust” by the Creator, to guide, develop and make ready for the advancement of His Creation—His Kingdom—. Another aspect of this same change is the development of the Universal Parenthood, in which Fathers and Mothers are alike sharing. As the realization grows in ones heart that “The world is one home” and that all belong to the same family of God, that “In His Home are many mansions,” what matters it in which particular mansion we may be serving so long as we are doing our part towards these little ones of whom He said “Suffer them to come unto Me.”
Does any laboratory offer greater opportunity for their development, for their growth of love, and the universalizing of their aims than the individual Home? It is the unit of civilization and should more and more become the natural germinating point for the seeds of Peace, Progress and Victory. That ideal home according to The Creational Plan includes Father, Mother, Boys and Girls, and upon this plan it is impossible to improve.
The home without children necessarily is regarded as limited in its scope of joy, service, outlook and general standing in a community. The home that has only boys or girls lacks a certain balance and completeness. Either sex growing up without the other “wing” (as ’Abdu’l-Bahá has designated it) finds itself, at the period of adolesence and often for a long time following that period, self-conscious, and awkward in the further social contacts of life. The home with only one child is indeed to be pitied. When parents become fully aware of this fact few children will be brought up alone. Is it fair to any child to deprive him of those elements in God’s Plan that make for happiness and development during the formative years of childhood?
During and following the world-war many children were born legitimately, and otherwise, who have since become orphans and alone. Some of these babes are now youths and ere long will be taking up the burden of world-affairs. Many are
being born today under similar conditions. What is the growing attitude towards this channel of life?
When Bahá’u’lláh sent forth the following creative utterance regarding the orphans, the homeless and destitute—“He who educates one of these little ones it is identical with educating one of my children,” there is no doubt that he placed a potent seed in the heart of the world that in time will produce abundant fruit.
During the past quarter of a century statistics show an increasing number of homes of higher standard opening to these children, but there is still a great need for the well-springs of hearts to become more actively stirred in response to this vital and important service.
Possibly there are many childless homes, homes with only one child, or those in which one sex only is represented who might seriously consider one or more of these “chosen children” (as they are more and more being called in preference to the term ‘adopted’) but for a lingering ‘Fear’ that the child or children might turn out badly; forgetting perchance that parents have no guarantee that their own children will grow up to be a credit to them and their ancestry.
Your attention is called to a book published in 1924 by the State Charities Aid Association of New York under the supervision of Sophie Van Senden Theis, with a Foreword by Homer Folks, entitled “How Foster Children turn out.” This difficult investigation was made possible by a grant of money of between thirty and thirty-five thousand dollars from the Laura Spelman Rockefeller Memorial, and the data, stories and deductions contained in that book afford most interesting reading for every one of us. It will tend to allay fear on the part of prospective parents. Another book is in the making in America which we understand will be forthcoming in 1927 dealing with other aspects of this subject.
Parenthood brings the need of sacrifice and service, many times in life, seemingly to the breaking point, yet most of us realize that we are only sacrificing a lesser for a greater thing. One also realizes that life without children and all the richness, sweetness and happiness that they bring to us could not be contained in all the books that might ever be written upon the subject.
of the spirit, a life which is a collective center of the beneficial forces, a life of sympathy, of practical co-operation, of celestial brotherhood.”
The writer of these charming sketches of Persian children is herself quite young and is the daughter of Mirza and Mme. Ali Kuli Khan. She enters Vassar college in the autumn.—Editor.
MOST children's faces show some reflection of “that light which never was on sea nor land,” but Farhang’s face was radiant with it. He was four years old, and typical of the new Bahá’í generation. Coming from a healthy stock, he was sound both physically and mentally, and his sturdiness, his bright eyes, and warm, red cheeks, and his already surprising fund of knowledge, would have brought joy to the heart of the most confirmed pessimist.
Farhang was brought up on stories from the lives of the Prophets, and he often asked to hear the story of Moses. The word for Moses in Persian is “Mousa,” and Farhang pronounced it “Mousha,” which means mice. So his mother would begin to tell him all about mice and their interesting activities, and would pretend to be very much surprised when Farhang interrupted her with loud cries for Moses. Once his mother told him a fairy story (his first) in which a fish was the hero. When the fish opened its mouth to speak, Farhang could bear it no longer. He did not believe that fishes could talk. He had carefully studied the goldfish in the pool, and had never heard one of them utter a word. So fairy stories were given up, at least for the time being.
Farhang knew several Persian and Arabic prayers, and chanted them beautifully in the Bahá'í meetings. He had also memorized a great many sayings of the Prophets, and when he was naughty, his mother would have him quote a saying to fit the occasion. For instance, if he spoke roughly to his sister, his mother would tell him to repeat the teaching of Bahá’u’lláh, that “a sharp word is like unto a sword, a gentle word like unto milk.”
Farhang especially loved the fasting month. About four o’clock in the morning, when it was cold and dark and the stars were going out, the older people would get up, some one would light the lamps, and then the prayer for the fast would be chanted. After that everybody would gather around the samavar, and they would take tea and eat a substantial meal. Soon, from the minarets, the call of the priests would be heard, summoning the Muhammadan world to prayer. Then sunrise, and by the time Farhang woke up, his family would be engaged in their usual ocupations. Farhang begged and begged to keep the fast, and finally his parents gave him permission to do so, and he fasted from luncheon till supper.
Farhang was an ardent Bahá’í teacher. If you spoke in his presence of this or that person, he would immediately ask, “Is he a Bahá’í?” His field of teaching lay principally in the servant world, as older people of other classes are often too important to listen to babies. At the age of four he had already converted a chauffeur and interested several maids.
HASSAN was twelve years old. He was a slender boy and had thoughtful brown eyes. Hassan attended the Tarbiyat School, which ranks highest in Tihrán, and he
worked hard at his studies. When examination time came, he was well prepared. He would pray for assistance and then go off cheerfully to the test. He was a firm believer in the old saying that if you help yourself, Heaven will help you.
Hassan had a fair knowledge of history from studying the lives of the Prophets, and he had read a great deal of the Bible and the Qur’án, besides many other holy books. He was only a boy of the stone-throwing age, but he had such a sound outlook on life and such a sound knowledge of what he had studied that is was almost impossible to win an argument with him. He was possessed of several uncles and aunts who were bitterly opposed to the Bahá’í teachings. These people would gather round and fire their opinions and questions at him, and he was always ready with a calm explanation or answer. The relatives would shout to him to go to their priests and have his arguments refuted. Later on, Hassan’s most fanatical aunt agreed to accept the Bahá’í teachings provided that she could have a sign.
The boy had less success with his grandmother. In fact, he had never seen her, because the lady had persistently veiled from her son (Hassan’s father) ever since the latter became a Bahá’í, and had refused to receive any of his family. The Persian Bahá’í must often give up the love of his nearest and dearest.
Hassan’s house, like most Persian houses, was built around a courtyard and had a flat roof. He would come to the roof on summer nights, when the moon was rolling up from behind the trees and the sky was dim, robin’s-egg blue. All around him there were other flat roofs, partially screened by the tree-tops, and he would sit there, listening to the sound of some distant voice and watching the calm white mountains which lie to the north. The silence and beauty of these summer nights were an important factor in Hassan’s education.
Hassan frequently attended the various Bahá’í meetings. He chanted prayers like an angel. At the same time he was a perfectly normal boy, and very fond of athletics.
ZEENAT was fourteen, and she, too, went to the Tarbiyat School,* that is, to the girl’s branch of the institution. Zeenat was doing the work of two terrific school years in one. She absorbed knowledge as a thirsty plant drinks rain. Twenty years ago there were no girl’s schools in Tihrán. Therefore the Persian girls of today are inspiringly grateful for their education. Zeenat’s mother could neither read nor write, and when evening came, she would pause by the table where the lamp was burning and the books were scattered, and watch while her daughter studied.
When Zeenat was not doing her school work or helping her mother with household duties, she was instructing the children in the Bahá’í principles, or else going to the Bahá’í meetings. Women of many religions and opinions came to these meetings. Some were seekers after truth, and some were scoffers; many were highly educated in religious matters, and many were ignorant. They would sit on the floor in a neat row which stretched all around the room, their flowing black veils startling against the white-washed wall. And they would talk, and question, and quote this and that Holy Book or prophecy, and Zeenat and her friends would answer them. From time to time tea would be served in little glasses, and then the discussions would continue. The majority of these women became believers in the teachings of Bahá’u’lláh.
*A School founded by American Bahá’ís. Dr. Susan I. Moody of Chicago, was principle for fifteen years.
In the Spring, when the acacia trees were flowering and Tihrán was fragrant with them, Zeenat would go on picnics with her schoolmates to the famous gardens around the city. The Bahá’í feasts and other festivals were often held in one or another of these gardens, and they were never-to-be-forgotten occasions. Sometimes Zeenat and her friends would hire donkeys and ride all the way to the mountains where the summer colony is situated. The donkeys were small and lazy and gray, and almost invisible under their enormous orange-velvet saddles. The donkey boy, with his astounding but ineffectual vocabulary, would trot tirelessly along beside them. Zeenat’s other recreations were attending Muhammadan religious festivals, going to weddings, and to school commencements, and receiving and visiting her friends. She was healthy and full of fun, and enjoyed her life with its hard work and its play.
A short time ago, the Tihrán Bahá’ís were suffering severe persecution and were in constant and terrible danger. Houses near the one where Zeenat lived had been broken into and pillaged, and she had heard the mob raging in the streets. Her family decided to go elsewhere for a few days, but Zeenat refused to leave, and finally had to be taken away almost by force. She was so eager for martyrdom.
Excerpts from an article in the “Atlantic Monthly” and reprinted in booklet form.—Editor.
“RELIGION as sectarianism or dogma or theological debate has no place in any educational system. But religion as conduct expressed in love to God and man ought to be possible in all our public schools.
“Here is the remarkable situation that confronts education in the United States today. There are thirty-two million children attending the public schools of this country. In thirty states there is no prohibition of Bible-reading, but custom bars the discussion of religion by the teachers, except the historical discussion or teaching of the religions of the world, like Islam or Buddhism, as they are a part of a history course. In twelve states the use of the Bible in any form is forbidden. In six states Bible-reading is a part of the school course. And the common reason given for all this is that religion cannot be taught with safety—that it is a thing for the home and the church. It is a principle, say the objectors to the teaching of religion in the schools, that Church and State must be separated. That principle, as it was intended by the framers of our Constitution, seems sound. But, while it may be good statesmanship to separate Church and State, it is poor education to separate a human being from religion. And it is a pitiful fact that in this republic there are, according to the census, over twenty-seven million American children and youth under twenty-five years of age who are not enrolled in any Sunday School and receive no systematic religious instruction.
“We have long courses in science, mathematics, history, philosophy, psychology, language, and in all of these courses error is taught. I was compelled in my university course to study the lives of Caesar, Napoleon, Alexander, Frederick the Great, and take exhaustive courses in the translation
of the pagan poets and dramatists, some of whose writings would put me in the penitentiary if I were to try to send the English translations through the postoffice. I was taught by my teachers in history facts which I have since found out were statements of violently biased nationalists or misinformed historians who described historical events from the standpoint of the man who tells about a dogfight where his own dog whipped the other, but does not tell the truth about how the fight began. As long as I live I shall have a very confused batch of so-called knowledge in my mind about certain historical events, because I have been finding out after getting away from the school-room that a good many things I was taught are not so. I was taught to believe that Napoleon and other killers like him were great men. I have had to make new definitions for myself about some of the so-called great men of history. I hope I am not hypercritical about our educational system, but I am quite sure that the students of my time were more familiar with, and those of this present time are more influenced in the schools by the lives of pagan men and women than the life of the Best Person who ever lived. I should not like to say how many books I was obliged to read about the scoundrels and liars and depraved personalities of the human race in the different centuries, beginning with Nero and coming on down to Benedict Arnold. I had to study them and their abnormal careers—but not a word about Jesus or His matchless teaching.
“If religion cannot be taught, why did Jesus tell His disciples to teach it? If it can be taught safely only in the church and in the home, how about the millions of youth that never have any religious instructions in either of those places, but are in daily attendance on the public schools? If the teachers now employed cannot be trusted to teach religion, is it because they do not have any, or is it because they have a wrong definition of it? Or is religion in the very nature of the case a thing that belongs to the emotions, a thing which one has to learn for himself and which no course in education can teach?
The answer to these questions will depend largely on the way you yourself have been brought up, and on the definition you have of religion. But the need of some form of religious instruction hardly calls for argument or debate. All thinking people agree that fully developed life has something more in it than the accumulation of facts. Even if the facts are necessary for comfort and physical happiness, there is something lacking. But before the educational and ecclesiastical world will come to gether in a common assent to this need, both sides will have to make new definitions. . . .
Religion cannot be taught in our educational system if by religion is meant controversy over matters that are not connected with behavior. But it can be taught and it must be taught if by it we mean what Jesus meant when He said, ‘Thou shalt 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 neighbor as thyself.’ If that cannot be taught in our educational system, then the system is wrong. If it can be taught, in the name of Him who came to give us life abundantly, let us incorporate it into the very heart of our schools, putting it first of all into the hearts of our teachers. For education without religion is more than a blunder–it is a falsehood; and if we do not teach religion in the schools we deserve to suffer as a nation and go the way of all those nations that have thought more of accumulating facts than of making life.”
When so much has been written and said about the “deterioration of the youth of today” it is a privilege to present in this issue a remarkable essay which a youth with a vision and more than a vision, has produced. The forward looking enlightened youth in their search for Truth have attained the essential purpose, and, awakened to the needs of the hour themselves, are anxious to contribute their part toward the amelioration of present-day problems. The following essay was given in the English composition course at Leland Stanford University.—Editor.
RELIGION should be the cause of unity, harmony, and peace among people. If it does not succeed in this, it is not religion, or it has lost its power and is no longer a vital force in human life. Therefore, I maintain that the existing world religions, in their present state of crystalization, are no longer adequate for modern conditions. According to our qualifications religion must be a means of bringing peace. But it would seem as though what is termed religion had failed in this respect, since almost all the chief participants in the last war were supposed to be believers in religion! Furthermore, some of the greatest wars in history, such as the struggle between Muhammadans and Christians, have been over religious differences. But the recent example of the Great War alone is sufficient to demonstrate that what is interpreted as religion was not able to avert the conflict. Had the reality of religion been lived, war would have been impossible.
We have also said that religion must be conducive to harmony and concord, but it is apparent that here the followers of the great religions have failed again. All are inclined to consider those outside of their particular religious system as heathens. Even within the limits of a single religion there is disagreement. When the followers of a religion cannot agree among themselves, then the religion has lost its original power.
The inadequacy of the old religions in relation to modern life may be traced to several causes. The apparent disagreement between science and religion has caused a great many people to think religion worthless. The scientist knows that evolution is a fact, and that the idea of the earth being created in six days according to Genesis is preposterous. Unless he sees beyond the obvious discrepancy, he believes the Bible is wrong. On the other hand the orthodox Christian, who believes the writings in the Bible literally, cannot bring himself to accept the idea of evolution. An attempt to interpret the Bible in an effort to bring it into harmony with modern science merely causes disputes, for there is no one who has the right to explain or interpret the Bible except one with divine authority.
The decline of the great religions may also be traced to the development of cults and sects due to the varying views and beliefs of different people. Thus the religions have been divided and subdivided. Such a condition is ruinous to a religion; to maintain its effectiveness a religion must be preserved in its entirety. As soon as differences in belief occur among its followers, it is doomed to decline.
If we apply the idea of evolution to religion, we obtain a plausible explanation for its present lifelessness. For example, Moses brought a divine message to an undeveloped people. They would not have understood the meaning of such principles as the brotherhood of man or world peace.
Therefore Moses taught them ideas of justice, such as the law of an eye for an eye. Later Christ came to the same people, but he taught them ideas of love and neighborliness, for by that time they were far enough advanced to understand higher ideals. Likewise, Muhammad gave his teachings to a few barbarian tribes, and started them on the way to build a great civilization. Just as the cycle of Moses started, grew, reached its climax, and declined, so we may conceive of every world religion as passing at some time the apex of its effectiveness, leaving the world in readiness for an even greater religion, which would build upon the foundation of those before.
Seen in this light, the great institutions of religion—just as they rise to an apex of power, so they decline and grow old, and a new religious institution or church arises. It must be made plain, however, that it is not religion in its reality that declines and grows old. It is the institution built upon the spiritual teaching, but the spiritual teaching itself, that is reality, never grows old. The new institution builds upon the same principles of spiritual truth so that in reality it is one Light which shines down through the ages, but modified or expanded in its application to meet the needs of each world epoch.
What, then, are the essentials of a modern religion? Its prime requisite is that it be of universal applicability. With travel, commerce, and communication, people all over the world are rapidly coming into closer contact. The thoughts and actions of different races and nations are becoming more and more alike. The prosperity of one nation is reflected in the markets in other parts of the world. A war between two countries affects practically all other nations. Isolation is no longer possible. Muhammadanism was perhaps designed for a particular race of people, but a modern religion would have to have a world-wide scope to be practicable. Furthermore, there must be some means of preventing dogmas, divisions, and cults from creeping in; a universal religion could not be divided. If it were, disagreements would occur, and the outcome would be no better than the present state of religious discord.
A universal religion would have to be reasonable. Superstition and non-essential ritual would not be tolerated by people today. There was a time, undoubtedly, when religious ritual was of great practical importance as a means of training human minds, but I believe that most people are now able to think independently. Scientific knowledge has advanced so rapidly in the last few years that people no longer accept a proposition blindly and unthinkingly, but immediately test it with the question, “Will it work?” Our modern religion, therefore, must be in accord with science and reason.
It is proper to conceive of a religion as being made up of two kinds of teachings. Spiritual teachings constitute the first group, which contains such instruction as the existence of one God, the existence of a soul in man, and the certainty of a life after death. These are the foundations on which every prophet has based his manifestation, and they have been the same in all religions.
Furthermore, every prophet has given teachings for the advancement of the people of his time. These are known as secondary teachings, which are designed to solve the problems of that particular time. We have already mentioned the precepts of Moses and Christ which fall under this heading. A modern religion must contain secondary teachings which will supplement and add to those of past religions. Our present
civilization is obviously capable of understanding teachings far in advance of those given two thousand years ago by Christ. Our up-to-date religion must contain more extended and inclusive teachings in the form of answers for all problems which may result from present conditions.
The interdependence of all parts of the world and all people has been mentioned in a preceding part of this paper. The various races are no longer isolated, but are becoming scattered and mixed due to the ease of travel and communication. America is probably the chief example of this condition, and it is here that racial problems are the most noticeable. Our modern religion must aim to remove racial prejudice in order to make such close contact between races harmonious. But there are other kinds of prejudice which are condemned by the modern religion. They are patriotic, religious, and political prejudice.
There are economic problems at the present time which were never dreamed of at the time of Christ. Legislation, treaties, strikes, and lockouts have been unable to settle the incessant dispute between capital and labor. The laboring classes should have an opportunity to live a comfortable, contented life as well as the capitalists, but, at the same time, capital must be protected. It is the task of religion to offer a solution for the economic problem.
A very important law which must be propounded by the modern religion is the equality of men and women. The necessity for such an ordinance is not so marked here in America, but in other parts of the world, especially in the Orient, the need is great. In the East women are regarded as the inferiors and practically the slaves of men. Our universal religion must remedy this condition as there is no other institution that could bring about such a change. Equal educational opportunity would be the chief means of making women the equals of men. This principle is peculiar to our proposed religion, for all former religious systems placed men above women.
The equality of men and women may be achieved by giving both sexes equal opportunities to obtain an education. The modern religion must go further and demand that all men and all women shall be given an education. Under this religious system the education of each child is obligatory. If the parents are unable to provide for the education, the community must advance the necessary funds.
The greatest need in the world today is for universal peace. It is no longer possible for two nations to get off in one corner of the earth and fight out their problems, without affecting practically every other nation in the world. The last war started in the central part of Europe, but it was only a short time before the entire world was more or less involved. In another respect modern warfare differs from that in the past. It was not very long ago that two nations could carry on a war for years without a very great loss of life or resources. But in the Great War the use of gas, airplanes, and long range guns made the destruction in both life and property appalling. More recent inventions threaten to make the next war annihilative. Indeed, it seems as though science might soon be able to make the old Biblical prophecy concerning the end of the world a reality. Peace treaties, clergymen, churches seem to have no effect in preventing war. None of the past religions makes any provision for bringing about universal peace. Peace and amity have not prevailed, as ’Abdu’l-Bahá said, we have had wars and rumors of wars for six thousand years, why not try peace?
As a first remedy our religion must demand the acceptance and use of a universal auxiliary language. Misunderstandings due to language difficulties have undoubtedly been a fertile cause of international friction and warfare in the past. When people all over the world are able to communicate in one language, it will be much easier to settle their disputes.
As a chief means of bringing about universal peace our modern religion must provide for an international Court of Justice. At this Court of Justice questions of boundaries, national honor, and property between nations may be arbitrated.
It is useless to expect governments to accept the dictates of a league of nations unless such a League has the firm foundation of Divine Laws. It is only through religious inspiration and guidance that a practicable means of eliminating war can be instituted. It will only be when men, from religious motives, are willing to accept the decisions of such a Court that universal peace will be realized.
The principles outlined above sound like the results of a religious conference called for the purpose of drawing up a religious system for use under our modern civilization. But a religion cannot be man-made and survive; it has to come from God. The principles of our proposed religion are the teachings of the prophet Bahá'’u’lláh. Together with many other beautiful teachings, they are the laws laid down by Him for the guidance and inspiration of people all over the world, of all nationalities, colors and religions. The Message of Bahá’u’lláh is the religious message for this day and age.
Excerpt from an address given at the “English Commencement Part” Harvard University, last June. It is stirring in its vision and appeal and its reflection of the spirit of this age.—Editor.
The Book of Judges tells the story of a certain widow who had saved up eleven hundred shekels. They were stolen from her. And she made a vow to dedicate them to the Lord and to make an image in silver of them, if they were returned to her. Now it happened that it was her son who had stolen them, and he was sorry for what he had done and returned them to her. But when she saw the silver gleaming in her hand, she repented of her vow; and of two hundred shekels she made a graven image and a molten image to the Lord, and the nine hundred she kept for herself.
Ten years ago we were crying, “Make the world safe for Democracy! This shall be a war to end war!” The world was in danger. Afraid, we made a vow that we might be saved. We made a vow to dedicate ourselves to the bringing of eternal peace into the world, to the bringing together of the nations of the earth in brotherhood. To ourselves we made it, to the world we made it, to our own lads we made it as they went out to war. In the hour of need we pledged ourselves to the fulfilment of that dream. We sent lads forth, lads with life before them, lads that loved life and knew that it was good, to fight and perhaps to die for the fulfilment of
that dream. We vowed peace, peace and brotherhood of man.
Science has given us other things than weapons of slaughter. It has shrunk the earth smaller than it was. It has given us the radio and so makes it possible for man to speak with man across the world. It has shown us that as bluebird is like to bluebird, so one man is like another. We are but one shape and nature. Lad loves lass and mother loves child in Polynesia even as they do here. In old days the unit of loyalty was the family, and one family fought with another. Then families banded together into cities, and city fought city. Then cities joined together into Nations, and men sang praises of their Nation and waged war with other Nations to win their Nation glory. Now Nations are joining together. The whole world is man’s country now. His loyalty is for this little planet Earth, and her glory is his. Shall we alone refuse to honor her? Man once loved best himself. Then love of family became the greater love. Then city and State transcended the love of family, so that a man would leave his home and people and die in the service of his Nation. He loved his people, but he loved his Nation more. We love our Nation, the hills and the valleys of it, the great cities and harbors of it. But greater than the love of Nation is the love of Earth, the love of the whole race of man. Are we too small to feel that greater love? We should despise the man who would not fight for his Nation because his family would suffer. Shall we exalt the man whose vision cannot pass beyond the boundaries of his Nation? After we have promised eleven hundred shekels, shall we give but two hundred and keep the rest ourselves?
Shall the mothers and fathers, the wives and sweethearts and children of America let us break faith with the lads that died for us? How much does it count, this hollow mockery of honor rolls and monuments and the naming of squares for the dead, if we are too greedy to erect that greater monument they died for, peace and the brotherhood of man? Perhaps it is not wholly without its element of sacrifice, this brotherhood of man. Perhaps it is morally due us that we should be paid the world’s wealth, that what we lent should be penny for penny returned to us. But was it entirely without its element of sacrifice, was it entirely for personal pleasure, that lads left their homes and wives to fight in the mudfields of France? And have those that lent their Government their lives and lost them so had them breath for breath returned? A few dollars to keep his widow alive, an out-of-the-way crossroad with his name and a star in gold tacked to a post, are pretty poor restitution for the squandered loan of a whole rich unlived life.
We have vowed eleven hundred shekels. Shall we give but two?—(From the “Boston Transcript,” June 24, 1926.)
Apology must be made for the publication of Mr. Albert Vail’s address, “The Bahá'í Movement—A Spiritual Basis for World Unity," in the August issue of the Bahá'í Magazine, without his having had opportunity to see and revise. The article, having been taken from stenographic notes, deviated slightly from the original speech.–Editor.
