| ←Issue 5 | Star of the West Volume 19 - Issue 6 |
Issue 7→ |
 Proofread onceReturn to PDF view
|
We are working hard to have proofread and nicely formatted text for you to read. Here is our progress on this section:
|
| VOL. 19 | SEPTEMBER, 1928 | NO. 6 |
| Page | |
Editorial, Stanwood Cobb | 163 |
The Promise of Youth, Rosa V. Winterburn | 166 |
Scented Ashes, a Poem, Sophronia Aoki | 165 |
The Garden of the Soul, Bertha Hyde Kirkpatrick | 169 |
Tea With a Queen and a Princess, Martha. L. Root | 170 |
Healing—Spiritual and Material Walter B. Guy, M. D. | 174 |
Action and Reaction, Dr. Orrol L. Harper | 176 |
’Abdu’l-Bahá in America, Dr. Zia Bagdadi | 180 |
The Shelter of the Word, Walter H. Bowman | 185 |
Mr. Tsuneo Matsudaira—A True Ambassador of Peace | 191 |
of Dr. Zia M. Bagdadi; preserved, fostered and by them turned over to the National Spiritual Assembly, with all valuable assets,
as a gift of love to the Cause of God.STANWOOD COBB | Editor |
MARIAM HANEY | Associate Editor |
MARGARET B. MCDANIEL | Business Manager |
Subscriptions: $3.00 per year; 25 cents a copy. Two copies to same name and address, $5.00 per year. Please send change of address by the middle of the month and be sure to send OLD as well as NEW address. Kindly send all communications and make postoffice orders and checks payable to Baha'i News Service, 706 Otis Building, Washington, D. C., U. S. A. Entered as second-class matter April 9, 1911, at the postoffice at Washington, D. C., under the Act of March 3, 1897. Acceptance for mailing at special rate of postage provided for in Section 1103 Act of October 3, 1917, authorized September 1, 1922.
--PHOTO--
Her Royal Highness Princess Ileana, youngest daughter of Her Majesty Queen Marie, and the late King Ferdinand of Rumania. She is one of the deep thinkers of the younger generation to whom life, in its real sense, means service to hzmmnity. (See. page 170.)
| VOL. 19 | September, 1928 | NO. 6 |
ancient philosophers, the want of stability and the variations of their opinions, prove this. For if it were perfect, all ought to be united in their ideas and agreed in their opinions. . . But the bounty of the Holy Spirit gives the true method of comprehension which is infallible
and indubitable.”—’Abdu’l-Bahá.MATERIALISTS look upon the individuality of man as being merely the sum total of his mental and emotional states, which in turn are considered to be the exudation or creation of the physical brain and its allied nervous system. Such a view of man makes gloomily dubious any prognostication of individual existence after death has terminated the functioning of mind and has broken down and dissolved into primitive matter that marvelous structure, the brain, the most intricate which the universe has to our knowlege evolved.
If man’s thoughts, his aspirations, his dreams, his spiritual grasp of reality, are but the exudations of the gray matter which forms his cerebral cortex, then it is but logical to assume that upon the dissolution of the body at death man’s individual existence comes to an end.
IF HOWEVER, the brain is but an instrument for registering the ultimate eternal identity of man, there would be no destruction of the reality of man merely because death had severed the soul from the instrument given it wherewith to function on this plane of matter.
The latest scientific discoveries regarding the brain seem to trend in this direction. According to Prof. G. H. Parker of Harvard, the nerve cells forming the cerebral cortex number
about nine billion, weigh a little over thirteen grams, and occupy a space of less than a cubic inch. It would seem almost incredible, he comments, that such a small amount of protoplasm in each of us should make possible the manifold achievements of the human mind. Yet these same brain cells are “the materials whose activities represent all human states, sensations, memories, volitions, emotions, affections, the highest flight of poetry, the most profound thoughts of philosophy, and the most far-reaching theories of science.”
When one reflects upon the essential nature of this tiny instrument from which emanates our “memories, emotions, affections, the highest flight of poetry, the most profound thoughts of philosophy,” would it not appear that the cortex is not in reality the creator of thought, but rather a marvelously formed “receiving set” which registers rather than creates thought-waves?
PLATO, who, so far as philosophic thought is concerned, has made the greatest use known to history of that tiny cortical “cubic inch”, ascribed his inspirations not to the power of his own intellect but to a higher force which breathed in and through him. And so with other great artists, inventors, and scientists—they feel that although their brains have worked at
high tension and for long intervals to- ward the idea or discovery sought for, the final solution has seemed to come from some source beyond themselves—a gift from the blue, as one inventor so described it to the writer.
If those men who have made the most gigantic contributions to world thought and progress ascribe their accomplishments to something other than their physical brain, why should not the ordinary man also seek further than his brain for the source of his mental activities?
NO, LET US SAY, once for all, man is not his cerebral cortex, nor is the cerebral cortex man. It is not a matter of identity, but of instrumentality. Abdu’l-Bahá has demonstrated the immortal nature of man, in showing that if by accident limbs are lost, man does not thereby feel his real self reduced. “Dismember a healthy man—the spirit is not dismembered. Amputate his feet; his spirit is still there. He may become lame, or paralyzed—but the spirit remains ever the same; no change or transformation can you perceive. The spirit is not incapacitated by these conditions. It is everlasting and permanent. Therefore it becomes evident that though the body be dead, yet the spirit is permanent.”
And just as the reality of man is not identical with his limbs, his torso, his various organs, so it is not identical with his brain. True, when man’s brain is injured, the quality of his thought deteriorates; but so, when man's stomach is injured, does disaster overtake digestion. The brain, and that special part of it given to creative thought—the tiny cerebral cortex—may deteriorate, may disintegrate, without drawing into its vortex of annihilation that central operator, that ultimate identity, the soul.
SO MUCH as regards the implications toward immortality in the newer science of the brain. But there are
implications of even greater practical importance, in the neurologist’s belief that man is not at present using this marvelous cortical instrument, with its nine billion nerve cells, up to full capacity. Says Dr. Frederick Tilney of Columbia University, “The brain is as yet only in some intermediate stage of its ultimate development.” And he looks to it for the expression of yet unsuspected potentialities and beneficial progress.
If the cortex is a sort of receiving set, then it behooves us to tune it up to its fullest capacity, to make it ever more receptive to higher and more noble thoughts and aspirations. Let us make of it an imponderable bridge with which to cross the gulf between matter and spirit, between earth and heaven. Let us so sensitize this receiver-of-ideas that it may catch the very star-stuff of the universe, the rays that emanate from the Divine Mind, and register them in noble thought and action.
We are told that we need never look upon our own limitations. “Man must not look at his own capabilities, but think of the power of the Holy Spirit. It is indeed the Holy Spirit which empowers man.”
“There is a wonderful power and strength which belongs to the human spirit, but it must receive confirmations from the Holy Spirit. If it is aided by the bounty of the Holy Spirit, it will discover realities, it will be informed of the mysteries.”
As for the most potent means of achievement, ’Abdu’l-Bahá says: “When you breathe forth the breath of the Holy Spirit from your hearts into the world, commerce and politics will take care of themselves in perfect harmony. All arts and sciences will become revealed.”
THUS HAVE been given us by the Divine Teacher, the means of perfecting ourselves to the point of more sensitive receptivity to the ideas and
truth of the Kingdom. That the breaths of the Holy Spirit may encompass us, inspire us, aid us to discover and to create—this is the desire that should be in every human heart. This alone will lead to the perfect evolution of the individual and of the race.
The educator, in dealing with human material in the exquisitely formative period of youth should teach the truths of the Spirit first, and let the mental growth and activity flow from the higher source of spirit. “Seek ye first the Kingdom of Heaven,” taught the Christ, “and all these things shall be added unto you.” It is important truth for humanity to realize: that those marvelous nine billion nerve
cells of man’s cortex will never function in their fullest harmony, integrity, and creativeness, until they are tuned to the great vibrating force of the Spirit.
Yes, Spiritual training should be the basic foundation for all intellectual development. Who can tell what may be the effect of spiritual thought, aspiration, and upliftment, upon that little cortical receiving set of ours; making it still more gloriously subtle, more sensitively responsive to those great Truths and Laws by which the Universe is run? The way of the Spirit is the perfect way to intellectual unfoldment and human progress.
will be wholly consumed.”—Bahá’u’lláh.
- My crop of reason grew apace and throve,
- For I had tended it with grace and love.
- I saw the sum of what I made
- Burnt into ashes by a Name.
- But willingly I sacrificed
- The fuel for the flame,
- The fire of love ran riot there, consumed,
- But all about me was a sweeter air, perfumed.
In this, the best all-round treatment of the youth problem of today that has yet come to the editor's notice, the author shows beneath the errant adventureousness of modern youth a serious quality of search which may well become the foundation of a more earnest and spiritual age. Dr. Winterburn will continue her theme on Youth in the October “Star of the West" under the title “Knowledge of the Spirit." This gifted writer is a teacher of sociology in one of our up-to-date California schools. She has also taught English and is the author of several text books on English grammar and rhetoric.—Editor.
THE world wide attack on “flaming youth” is pathetic and alarming. Youth is youth to day as it was yesterday, a million years ago: as it will be tomorrow and a million years in the future. That is, youth is the young of the adult. It is produced by the adult, it inherits from the adult, it copies him, it learns from him, it transmits the dying adult of today into the maturing adult of tomorrow. It follows then that if our youth of today is “flaming”, our adults must be red hot. Youth is what the adult world makes it. If adults cut off hope, youth is hopeless; if adults cut off opportunity, youth becomes stagnant and inward-eating; if the adult world opens every door of evil thought and action and of cynical outlook upon the world, youth pushes through those doors and dances and jazzes into evil ways and contemptuous disregard of all morality and regulating standards. If adults live sanely, honestly, beautifully, youth follows close in their footsteps. Naturally, whatever the line of movement, youth goes a little farther on it than the older generation, or the world would stand still. Youth is our advance guard into the future. We older ones push it forward along the roads into the future that we ourselves are shaping, and then wonder, often pettishly, that it advances
With all of today’s open doors of progress into good and evil, youth now and always stands interpretative of the future. Today it is more proudly interpretative because it is more self-conscious, more aware of its own
powers, intelligence and importance. It should have that self-consciousness, but it should be shaped by an understanding of the inevitable laws of reward and punishment, of progress and retrogression. This knowledge may have many sources, but the controlling knowledge of life and of the source of power is contact with the Divine, is spirituality. As a class, our youth is well instructed physically and mentally, but it is tragically untaught spiritually. What can we expect out of such a youth but a physical and mental adult? A being ignorant of his greatest power, his surest guide—the spirit that dwells within us. Let us consider briefly, first, this youth as he is today; second, some methods of instructing him in that unlimited power of the Spirit which is his birth-right, and for which he should be struggling far more eagerly than for wealth and material success.
The youth of today has the age-old passionate longing for investigation, accomplishment, recognition, The new, the untried call to him. He ventures eagerly into all phases of the world ahead; and usually he goes innocently, or at least ignorantly. He tries out new mental processes; he rejoices in scientific investigations; he tries his mind in cynicism; he luxuriates in the alluring pleasures of thought, research, invention. He plunges into physical prowess, enjoyments, appetites, vices; he revels in the beauties of life: he helps in the struggles for conquest over disease and suffering. He is ready to put his head through any open door, just to find out what
lies beyond. But his adventures into spiritual fields are puerile compared with his physical and mental achievements. The older spiritual attitude, that of many adults, too often repels him, and he knows of no other spiritual world. Superstitions, traditions, dogmas, prohibitions, spring up everywhere before his spirit, and he turns with relief towards the seemingly more joyous and less restricted paths open for the body and the mind. Nevertheless, youth is spiritual minded; but he is far more apt to consider this attitude his mentality than his spirituality. Often he proudly boasts that he builds his religion on his reason, wholly unconscious that reason is based on spirituality, and that the light of mentality is the Spirit of God.
Many of our young people are faithful church goers. To them the church means largely what it has meant to their parents. Large numbers, however, are either indifferent to church life or are wholly oblivious of it. We Bahá’ís need not be alarmed that this is true. The followers of Bahá’u’lláh can never be careless of the debt humanity owes to religion of all ages; but we also know that between yesterday’s sunset and the new dawn of today there must intervene a twilight and the darkness of night. This present condition of noisy tumult and dreary blackness is the human night with its revelry, debauchery, and dead torpidity, before the eyes can open upon the breaking day. The young people are still either in the night’s revelry or its slumber, or they are just awakening brighteyed and joyous for the new day. Of course the most of them, even those very spiritually minded, do not have the older religious attitude. There is often frank disbelief in anything superior to man. There is cynicism that may be merely a new mental consciousness which will soon disappear, or that may be a reaction from contact with the insincerity that plagues the world. More
frequently there is utter indifference; just going one’s way with no thought or interest about so totally unrelated a subject as churches and church going.
So one might continue through the long list of religious viewpoints in this pushing, material-minded, intelligent, quizzical world of today. They are, however, really the surface attitude of many young people, and it is the foundation principal that counts. The realities of life for the individual and the race grow out of the basic elements of life. At heart the ordinary, normal, healthy youth is essentially sound and promising. There is a broad, tolerant, questioning, spiritual sub-stratum in modern youth that is the foundation on which spiritual progress for the future will safely rest. The young people are learning that the church does not contain all religion, and that religion is the way a man lives. They are too extensively trained in modern schools and business to be attracted to the worn-out lecture methods and business processes of existing churches, although both may be tolerantly accepted as long established institutional conditions.
There is shaping itself, however, a newer conception of right living. It rests upon the growing prosperity of the world which suggests and promises greater comfort and happiness for all men; so we find a growing conviction that abject poverty must be ended, since it is not only unjust but also a source of inefficiency, disease and crime. This newer conception of life also grows out of the better mental training of the young, making them more keenly alert to ways and means of accomplishing that which they desire. It springs from the complex inclusiveness of everyday life, which makes it necessary that problems affecting mankind must be studied and solved on the basis of a human co-operation bigger and
friendlier than the world has yet dreamed of. Through these forms of divine guidance the new world consciousness is being produced, which must after all find its root, direction, and strength in the heart and spirit of the individual.
This newer conception of life is an important part of the spirituality of our young people. This spiritual substratum of our youth is teeming with undeveloped life impulses. It is still very chaotic, undeveloped, and startlingly undreamed of and unappreciated. It is, however, the seed ground for Bahá’í teachings. It is the spawning place of the future. Youth itself is as unconscious of the real spiritual make-up of its soul depths as, apparently, a great part of the adult world. The insistence on such expressions as “hell-bent youth,” “flaming youth,” and many similar ones is alarmingly dangerous and destructive, not only to youth but also to true social progress and to the very future of civilization. To tell youth that it is “flaming” and “hell-bent” is but to make it callous to such conditions. If it is true, who is answerable for it? Whence have come their ideas of home life, of parental loyalty and devotion, of the sanctity of marriage, of business honesty and honor, of legal justice, of national integrity? Surely the youths have learned it all from the adults who have lived their lives before them; who have
taught the children, or left them untaught; who have developed crime and vice and nerve racking jazz and speed. The children have lived what their elders were living, and with the vim and exuberance of youth they have rapidly pushed it farther.
There is infinitely more to youth than all this material mindedness. Youth is essentially the age of ideals, of longings, of aspirations. These are largely based in the spiritual nature. They belong of course, to the impulses that have animated men of all eras, and whose realization has resulted in the steady evolution of humanity into higher and higher civilization. Today, with all our progress, we should not fail to understand the existence and importance of this spiritual seed-bed. The tragedy of the world is that so many adults neither see nor understand it. Hence, it is imperfectly and scantily used. Youth is blamed for its impulses; life is handicapped by excessive material development and an ignorance of spiritual power.
No world work toward which Bahá’ís can turn is so important yet so alarmingly neglected as the development of spiritual knowledge and power in the youth of today. Progress must start with the individual. There is absolutely no other place for its beginning. The youth must carry on, or the whole structure of future civilization falls to pieces, for youth is the 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.”
—’Abdu’l-Bahá.
“The fields and flowers of the Spiritual Realm are pointed out to us by the Manifestations Who walk amid their glories. It remains for the soul of man to follow Them in these paths of eternal life, through the exercise of its own human will.”—’Abdu’l-Bahá.
A few years ago we sowed calendula seed in our garden. All that summer there was a wonderful show of the bright-faced flowers of all shades of yellow. We gathered all we wished but many matured their seed and developed it on the soil below. The next spring, although we sowed no seed the ground was covered with tiny calendula plants and again our garden and house were bright with the sunny blossoms. This continued for three or four years. But then came a spring when the self-sown seed did not germinate and that spot in the garden was infested with weeds and coarse grass.
So it is in the garden of the soul. The fruits of the spirit are love, joy, peace, unity, harmony and the virtues that bring happiness and comfort to the world. Abdu’l-Bahá tells us that man would never have known these virtues unless the great Prophets, the Manifestations of God, had come to earth and taught him, sowing the seeds of these virtues. We may appreciate these virtues very much and use them to beautify and benefit our lives and the world, but unless we cultivate and nourish them with the water of the Spirit after a few generations they die out. We all of us
have observed the deterioration of a fine family or a community. We may teach our children the virtues our parents taught us, but unless we teach them, or in some way they learn, the secrets of the spiritual life, after a few generations the virtues are lost.
When the life of the spirit becomes so choked by the weeds of materialism and intellectualism that its fruits are hardly visible, the Manifestation of God comes to earth and plants fresh seeds of the virtues in the hearts of man, nourishing them by the example of His own life and watering them with the water of the Spirit. We must be very grateful for we are living in an age when Bahá’u’lláh, the great Manifestation of God has sowed the seeds of love, unity, peace and justice which are to make a new and happy place of this world and when He has shed abroad the Water of Life which will bring these seeds to maturity. Our part is not only to cultivate the seed, but to cherish and conserve the Spirit, the Water of Life. For the virtues, like the calendula blossoms, even though admired and cultivated, will gradually die out unless nourished by the Spirit.
“AS ALL SOULS have capacity for enkindlement by the Spirit, and as we may all be assisted by Its Divine Power, we must will to receive it. As the soul grows, its capacity increases. Knowledge of God is attained through desire and patience. We must knock at the Door of Truth and seek God with earnestness.”
Miss Martha Root, coming up from Greece to Jugoslavia, arrived in Belgrade, the capital, on January eighteenth. She knew that Her Majesty Queen Marie of Rumania and Her Royal Highness Princess Ileana of Bucharest were in Belgrade. She had written them she was going to Jugoslavia and the Princess had sent a note saying that they, too, would be in Belgrade early in January. They were at the Royal Palace, guests of Their Majesties King Alexander I and Queen Marie Mignon. The Jugoslavian Queen is the daughter of Queen Marie.—Editor.
GOING out into the principal thoroughfare of Belgrade, Kralya Milani, on Thursday morning, January nineteenth, one saw at a glance that it was a fete and the throngs were wild with joy. “Why are all the people so happy?” the writer inquired, and a man who knew German replied in that language: “A little Prince is born at the Palace!” So the little Prince had come! the second son to the King and Queen of Jugoslavia! This American visitor was so happy she said: “I, too, am Serbian today, for I'm just as delighted as you are! Only I wish my education were Serbian, then I could read all these newspapers which have the Queen Marie Mignon’s pictures on the front pages!”
This was Thursday and Saturday came a little missive from the Royal Palace: “Mama and I would be so glad to have you take tea with us at half past four,” and was signed, “Ileana.” Then this is what happened; the writer who arrived at the gates of the Royal Palace five minutes before the hour was met by stern guards standing straight and unbending in their red and blue Serbian uniforms, and why not! They had two little Princes to take care of now! Then secret service men appeared quite unheralded and they escorted the caller to an office of the Superintendent situated to the right and still outside the grounds. There three stalwart officials in full uniform and several decorations carefully examined this little note signed “Ileana” and written on the Royal stationery with the wide black border of mourning. One of the
men then quickly took the visitor through what seemed to be a private gateway into the Royal Gardens, and with his hand he motioned back, the writer does not know whom or what, for she was looking straight ahead to the palace. Passing by several soldiers of the Guard, who bowed profoundly, she was taken through the Royal Palace entrance hall, then through a reception room up into another reception apartment where the rugs, the furnishings, everything was in splendid Serbian art designs, for this palace is new and its decorations are very interesting. A pleasant attendant with kindly eyes and dressed in the picturesque Montenegran costume with its wide, red, softly twisted girdle, helped her off with her wraps, and another attendant in conventional black took her up in an elevator.
Rare for her, she was in panic because all this formality had made her a little late—and to be late to meet a Queen and a Princess! Upstairs suddenly she halted at the door of the lift, before coming out. Downstairs she had taken off the white kid glove from her left hand to arrange a nose-gay, a moment more and she would have forgotton to put it on before entering the Royal drawingrooms! Still, she remembered in time and slipped it on while the attendant in the stately black cloths had to smile and she did, too! Hurrying from the elevator to the apartments of her Royal Hosts an inner poise came, a glad ecstatic happiness, for she was going to meet them again!
A cordial, low voice called as she
--PHOTO--
Her Majesty Queen Marie of Rumania
came through a little reception room into the drawingroom where Her Majesty Queen Marie of Rumania and Her Royal Highness Princess Ileana arose to greet her.
How dear they were! The Queen was perfectly beautiful in her black gown with its myriad draperies and the soft cream whiteness of the bands about her head and the wide cream cuffs on the smart sleeves. Long strands of pearls heightened the pleasing effect. She was very happy, one could see in her smiling eyes how delighted she was that her daughter, Marie Mignon, and the new little babe so fresh from God had come safely, this little Princeling for whom everyone had been anxiously waiting for nine days! Her Royal Highness Princess Ileana was smiling and looked very girlish in her frock of black wool.
It was a wonderful tea party in that great drawingroom, all in soft grey furnishings with a few American Beauty—red roses in vases here and there. Later during the hour Her
Majesty Queen Marie spoke of the passing of her dear friend Loie Fuller. The guest asked if she might quote the words and send them to “The Bahá’í Magazine, Star of the West.” The Queen said: “Yes, you may, but do not call it an interview with me, it is only a talk with you.” One could see how this great Queen, grand-daughter of the Czar Alexander II of Russia and grand-daughter of Queen Victoria of Great Britain had truly loved and deeply appreciated the friendship of Miss Loie Fuller, sometimes spoken of only as “the dancer.” “It was the essence of soul in our friendship,” said Her Majesty, “it had nothing to do with our situation in life, the fact that I was a Queen and she was a dancer. She was a creator of marvelous color effects. She had one of the biggest minds of our century, and Loie Fuller was one of the most selfless women who ever existed. We knew each other for twenty-five years, through our fundamental love for humanity. She worked for me to help me be a strength to the
world. Why can’t we see the essence in each human being and not just the outside circumstances?
“Well, since the death of Loie Fuller she is colossally recognized as the goddess of light and as the creator of marvelous dances which were a great contribution to art. Not only that, but she is honored for her great work toward peace.”
“Inwardly I am free, I am not like those who have not the courage to see! Sometimes I write, and as I thought of the people who are not nice to me—(you see I have written it here) I would infinitely rather be nice to them while they are not nice to me, because if I’m not, I shall always be ashamed of myself for not being nice, yet I shall always be able to forgive them!”
The conversation later again turned to incidents in Loie Fuller’s life. The Queen related how Miss Fuller was always interested in getting museums started, thinking it helped bring better understanding among countries. Then a little incident came up about gifts and treasures and Her Majesty said: “That was just like Loie, she always gave away everything, she kept nothing for herself! I once gave her a golden locket which had been a gift to me from one of the Emperors of Russia. In it was a little ivory miniature of me which she loved best. It was perfect and all hid in this little case of gold. To make her accept it, I said: ‘you wear it Loie, and then you can leave it to one of your museums!’ It was stolen from her the next day, and she told me it was just a sign that she should not possess anything just for herself alone!”
The writer asked Her Majesty if Miss Fuller had known about Bahá’u’lláh’s principles for peace, the Bahá’í Movement? She said she did not know, but that Loie Fuller was very internationally minded in religion. “I didn’t have any opportunities in the
United States to talk with her about these spiritual matters.”
Then the Queen spoke about the real meaning of God and true religion and her Majesty made this wonderful statement:
“The ultimate dream which we shall realize is that the Bahá’i channel of thought has such strength, it will serve little by little to become a light to all those searching for the real expression of Truth.”
Then Her Majesty Queen Marie was called to the room of her daughter, Her Majesty Queen Marie Mignon. She said good-bye very tenderly and asked the writer to give her greetings to all the dear friends.
Her Royal Highness Princess Ileana did not need to go upstairs to her sister. She said: “I am free until my little nephew comes, then I shall be busy.” She told the writer about her Girl Guide work in Rumania. Her own words were: “In Rumania the Girl Guide work is the one thing best for all grades of society. Perhaps you know, it was started by the Americans. Our girls always speak of the American secretaries with great love.”
The Princess said there are two thousand Girl Guides in Bucharest alone, and there is a centre in Jassy. She added: “And very soon we hope to organize the work in Constanza, our port. Yes, and we have large canteens for working girls and a big canteen for workmen where about one thousand men can eat a whole meal for less than a sixpence!”
Just then her darling little nephew, Crown Prince Peter, four years old, came in with his toy cups and saucers to have a tea party, too. He is a charming little boy, very slender, very alert. The Princess asked him to tell the writer whom he has upstairs to play with, thinking he would announce his new little brother whom he already loves devotedly. Instead
he quickly said: “Oh upstairs I play with my grandmother, with my Mama and with you!” and he smiled his happiness. Then he at once kneeled down on the rug by the table and became very busy arranging his cups and saucers and preparing his own party.
So the Girl Guide conversation was continued: the writer liked what Her Royal Highness Princess Ileana said about the spiritual work with the girls. She said: “The spiritual work with the girls is going beautifully, it is the most advanced part I can speak of. I also wish to have a physical department, but our work is not developed enough for that yet. We have some colonies (summer camps) in the mountains now, and we hope to start one by the sea if we can get the money to do it.” She explained how the girls can go for a month’s holiday to these camps. She spoke especially of the Young Women’s Christian Association and of the Children’s Red Cross, for she is an indefatigable worker in both. She said :“I think all these are very excellent to get at everybody generally, it is good for racial amity. But individually no activities compare with the more organized work of the Girl Guides. In the Girl Guide organization, one works directly with the girl—her heart, soul and brain.
The Princess also spoke with deep insight and love of the Young Women’s Christian Association. She says it is under the patronage from the Rumanian Orthodox Church, and that both Orthodox and Protestants can be members. She explained: “The Y. W. C. A. girls often come and sing in our Church (The Rumanian Orthodox Church). I find that girls of all sorts come into the Young Women’s Christian Association. They come with great interest though often protesting, and sometimes just a little bit sneeringly,
but they soon change their attitude, because of our simple cheerful way. Sooner or later they become very good members.”
“I love my work very much indeed, and it has often helped me when I found things difficult both inwardly and outwardly.”
This inspiring and very young Princess is the great ideal of the girls of Rumania. It is certainly fine that she studies, thinks and works so hard to help the girls of her country. And though she only came to Belgrade, Jugoslavia, for a visit of three weeks. she brought with her a great number of good books-books on religion, universal peace and service—and she loaned them to her young friends of the Jugoslavian Court. (She does not know it but the writer later saw the rare and splendid fruits and the happiness which the visit of Her Majesty Queen Marie and Her Royal Highness Princess Ileana brought to Jugoslavia).
Now suddenly the little Crown Prince has finished his play. He has gathered and put into the box all the toy cups and saucers. He stands up close beside the Princess and says: “O Auntie, why does it take you so long to eat?” and Her Royal Highness replies to him: “Because, Peterkins, we are almost as bad as you are sometimes, we talk instead of eat!” So very soon we three walked through the great hall where the Crown Prince Peter’s little automobiles were waiting for him, but he passed them by, he wished to go upstairs to his little brother. Her Royal Highness held his left hand in hers, she took the writer’s hand in her right and in a good-bye that will never be forgotten, she pledged her service, saying: “I am only too pleased to do as much of the work as I can!” Thus came to a close this truly royal tea party!
“The source of all these utterances is Justice. It is the freedom of man from superstition and imitation that he may discern the Manifestations of God with the eye of Oneness, and to consider all affairs with keen insight.”
THE human and animal kingdoms are so closely related in function and organic structure that an appreciation of the environment and food supply is sufficient for both in many instances. The same balance of nitrogen or proteins, carbohydrates, fats, and mineral salts, varying, of course, with the needs of species and organisms, must be borne in mind.
We find in the animal world many well known diseases common to man; also, many of the conditions that effect man must be met in the care and treatment of animal life. All need warmth, air, moisture, and food; all are prey to invading microbic parasitic life; all need a proper food supply, and cleanliness from filth; all need proper exercise and a suitable environment.
All animal life, like the vegetable, is subject to the two principles of composition and decomposition. All are born, grow and perish.
Health is neither excess nor deficiency. It is not freedom from invading microbic life, nor is it created by an over abundance of the forces of composition that build and give vitality to the body. Health is harmony, balance, equilibrium. The forces of composition are balanced by the forces of decomposition. In youth, the power of composition is in the ascendency; in senile conditions, the force of decomposition is strongest.
Animal life depends upon the vitalizing rays of the physical sun; the oxidizing power of the atmosphere; the ingestion of organic food; also, the absorption of vitamins or life
forces of the vegetable or animal world. It is nourished, sustained, and energized by its innate spiritual essence, which we call life.
Books and literature in abundance tell of hygiene and diet. It is unnecessary to go into detail here, but mention is made of a few points to aid those in search of a short way to health.
Excretion, assimilation, and absorption need ample water. Oxidation needs pure and abundant air. Life demands warmth and sunshine, vitamins, and a happy, pleasant environment.
Nerve and brain tissue, being composed of material containing twenty-two per cent of fatty substances, must be nourished by ingestion of an ample supply of both animal and vegetable fats. Fats also supply heat, and aid in the proper intestinal elimination. Fruit, sugar, and mineral salts must be present in the diet, and if far from the ocean, sea foods, or iodine in minute amounts, must be ingested.
In the animal world in contradistinction to the human, we find comparatively few diseases. The animal undomesticated, by its innate instinct, selects its proper food and environment, and although subject to the various vicissitudes of mortal existence, such as floods, famines, and other destructive influences, is, on the whole, in a far healthier and more normal condition than is man.
The balance of nature in the wild animal state, however, is constantly upset by the influence of civilization. The killing off of the predatory animals, as in the western states of
America, often causes a too great increase of deer and wild horses, bringing starvation to many of those animals.
Introduction of foreign animals, such as rabbits in Australia, is also upsetting natural equilibrium causing trouble and disaster to farmers, sheep ranchers, fruit-growers, and vegetable gardeners.
Another great menace, at present very acute, is the universal travel and communication between foreign lands, notably also, the exchange of foreign commodities, plants and flowers, has brought in many injurious parasitic insects that threaten to destroy our entire food supply, unless speedily brought under control. Notably among these insect pests are the European corn borer, Mediterranean fly, boll weevil, gypsy moth, etc. The Government quarantine set up by so many countries, at tremendous expense, the large sums of money spent yearly in the control of or to eradicate these pests, prove conclusively their dangerous menace to our civilization.
Harmony in the animal world is a balance of the two forces, composition and decomposition, and we shall see further on how necessary harmony is in the human and spiritual kingdoms.
That man, by reason of the innate human spirit is greater than the animal is beyond question. ’Abdu’l-Bahá makes this beautifully clear in the following quotation from “Some Answered Questions:”
“What a difference between the human world and the world of the animal; between the elevation of man and the abasement of the animal; between the perfections of man and the ignorance of the animal; between the light of man and the darkness of the animal; between the glory of man and the degradation of the animal. An Arab child of ten years can manage two or three hundred camels in the desert, and with his voice can lead
them forward or turn them back. A weak Hindu can so control a huge elephant, that the elephant becomes the most obedient of servants. All things are subdued by the hand of man; he can resist Nature, while all other creatures are captives of Nature, none can depart from her requirements. Man alone can resist Nature. Nature attracts bodies to the centre of the earth; man, through mechanical means, goes far from it, and soars in the air. Nature prevents man from crossing the seas, man builds a ship, and he travels and voyages across the great ocean, and so on; the subject is endless. For example, man drives engines over the mountains and through the wildernesses, and gathers in one spot the news of the events of the East and West. All this is contrary to Nature. The sea with its grandeur cannot deviate by an atom from the laws of Nature; the sun in all its magnificence cannot deviate as much as a needle’s point from the laws of Nature, and can never comprehend the conditions, the state, the qualities, the movements, and the nature of man.
“What, then, is the power in this small body of man which encompasses all this? What is this ruling power by which he subdues all things?
“One more point remains: Modern philosophers say: ‘We have never seen the spirit in man, and in spite of our researches into the secrets of the human body, we do not perceive a spiritual power. How can we imagine a power which is not sensible?’ The theologians reply: ‘The spirit of the animal also is not sensible, and through its bodily powers it cannot be perceived. By what do you prove the existence of the spirit of the animal? There is no doubt that from its effects you prove that in the animal there is a power which is not in the plant, and this is the power of the senses; that is to say, sight, hearing, and also other powers; from these you infer that there is an animal
spirit. In the same way, from the proofs and signs we have mentioned we argue that there is a human spirit. Since in the animal there are signs which are not in the plant, you say this power of sensation is a property of the animal spirit; you also see in man signs, powers, and perfections which do not exist in the animal; therefore, you infer that there is a power in him which the animal is without.
“If we wish to deny everything that
is not sensible, then we must deny the realities which unquestionably exist. For example, ethereal matter is not sensible, though it has an undoubted existence. The power of attraction is not sensible, though it certainly exists. From what do we affirm these existences? From their signs. Thus this light is the vibration of that ethereal matter, and from this vibration we infer the existence of ether.”
LIFE is one grand round of action and reaction. A child touches a hot stove and instantly jerks his finger away. A man opens his eyes to the sunlight and the pupils of his eyes contract. A boy cuts his finger, the blood flows. A girl eats tainted food and becomes ill.
These are natural reactions that are a part of the animal side of human existence. For example, a dog will not let his paw rest long on hot metal; the pupils of a dog’s eyes contract when faced by a bright light; he bleeds when he is cut; and poisoned food will make him sick. So in reactions such as these man does not differ from the animal. What then identifies a human being?
Men can be listed under two general heads, animal-humans and divine-humans.
The first class is satisfied to eat, drink, and sleep. It likes to count its dollars and spends much time enjoying the material assets and pleasures that money can buy. It considers no existence beyond the one in which it lives. It is not susceptible to the dictates of conscience. The right or
wrong of a question does not trouble it, except insofar as it finds itself deprived of some material desire or comfort. If any thought of a Creator enters its consciousness, that thought is automatically associated with the outer forms of some church to which childhood environment may have directed its attention. No serious, analytical consideration of life as to its source, purpose and end is possible for this animal class of human beings because it is living intensly and wholly in the present. This world is its heaven or hell, because all its reactions to life are material. It is to this class the man belongs (at least for a time) to whom financial disaster spells death. Such a man cannot continue to live in a world which has taken away his wealth and position.
To the second class of men, the divine-human, life opens its doors to vast and limitless concepts—“without beginning, without end.” Its vision is enlarged, lifted up, extended. The seen is permeated by vitalizing forces from the unseen. A mysterious spirit of hope, of faith, of assurance enables this man to accept all
earthly experience with joy and “radiant acquiescence.” He lives in a world where “beauty flows.” He reads,
- “A lesson in each flower,
- A story in each tree and bower,
- In every herb on which we tread
- Are written words, which rightly read,
- Will lead us from earth’s fragrant sod
- To hope and holiness—to God.”
For all men action and reaction are the vehicles of experience, and experience is the mother of knowledge. An innate desire for more knowledge is the dynamic that constantly urges man to action, and through the twins of action and reaction man gradually grows through experience into his knowledge of life.
One touch to a hot stove will be sufficient to teach one child a lesson. He has learned to avoid hot stoves from that time on. A second child may have to repeat the experiment many times before the memory impression of pain is sufficiently strong to make him avoid being burnt. Not all women are mothers, and not all experience gives birth to knowledge. It is only as man is able to draw a lesson from experience that it becomes of real value. The value of experience to the animal-human type is increased knowledge of material phenomena. The value of experience to the divine-human type is increased knowledge of unseen, spiritual realities.
Do I hear someone say “Is the animal-human type doomed to be forever animal? Can it never acquire any of these mysterious spiritual qualities? I like to eat, drink, sleep and have a good time,” you say, “but—I would like to become divine too, if I am missing something in life that I could have, and that I don’t know how to find.”
Ah, that glorious word “But.” It opens the door to a universe of possibilities. It is the sign of the Urge Divine in every man. A closed door appears in the consciousness. Means
must be found to open it. The unknown must be discovered. An unexperienced joy must be pursued. The star of the spirit must be reached for, so that life will become more vital!
Doomed to be stationery? No, indeed. Experience is ever progressive. life is ever unfolding. The Divine is ever seeking a residence in His created forms. Eech man is placed on this earth to learn how to change the animal-human into an eternal expression of the divine-human.
But how can this change be brought about? How can regeneration be instituted? How can the man lost in the valley of materialism find entrance to the valley of search? Effort is needed, and a willingness of spirit that will accept all opportunities as of possible value.
Did you ever find yourself saying something or doing something that seemed foreign to you, of which you could not approve? Have you ever thought or said to yourself, “Now why did I say that?” or “Why did I do that?” The cause for such an experience is to be found in the subconscious mind. Perverted memory impressions control our actions unconsciously, when we are off guard. The cause for perverted impressions can often be traced to childhood experience.
Reactions of childhood are bound to be colored by the limited child mind. A baby is frightened by a loud noise. The fear of falling may be instilled into its mind by being tossed into the air by some adoring relative. It has no way of knowing that it is in careful hands and safe. That baby may grow into a man and still carry (unknown to himself) that memory fear of falling. An older child may attend some old-fashioned church and have the fear of “hell-fire and damnation” so pounded into his consciousness
that he grows into a man of complexes, bound by his subconscious to react to the thought of “God” with fear and trembling, instead of with love, attraction, inspiration and adoration.
Modern methods supply a way to analyze, ferret out, explain and replace many of the abnormal and negative reactions of childhood by showing the afflicted one how to substitute a more worthwhile viewpoint. It is when the adult mind of reason has become active that positive, hopeful, constructive reactions may gradually and consciously be placed in the mind of understanding.
The man suffering from harmful negative memories can learn to re-educate
his own subconscious self, can make of himself a human being who automatically meets all experience in a positive, constructive manner satisfactory to himself. No man need be a slave to his own subconscious.
We speak of hereditary traits and taints. There is no doubt but what we all have them. But we need not keep them. If we discover any quality or tendency in ourselves that we do not like, all we have to do is find the antidote, the exact opposite, that we can and do admire, and make it a part of ourselves.
Let us consider for a moment that everything we have to choose from in the world is divided into two great heaps.
NO. ONE HEAP CONSISTS OF:—
All Negatives and
All Destructives such as:—
| Skepticism | Dishonor |
| Hate | Selfish |
| Envy | Grief |
| Malice | Sorrow |
| Jealousy | Slander |
| Fear | Criticism |
| Avarice | Distrust |
| Lying | Dissatisfaction |
| Revenge | Unrest |
| Anger | Quarreling |
| Cruelty | Impatience |
| Deceit | Noise |
| Unfaithful | Filth |
| Careless | Harsh |
| Disobedient | Evil |
| Abuse | Excess |
| Enemies | Delay |
| Unhappy | Sickness |
| Corruption | Death |
| Dishonest | Inharmony |
| Rude | Misunderstanding |
| Ugliness | Chaos |
| Careless | Prejudice |
| Immoral | Ignorance |
| Egotism | Materiality |
| Violence | War |
| Antagonism | Worldly |
| Opposition | Wicked |
| Despair | Flippant |
| Excitability | Hypocritical |
| Ignoble | Thoughtless |
| Waste | Failure |
| Inactivity | Poverty |
| Careless | Indolence |
| Bad | Pessimism |
| Superficials | Defects |
| Doubt | Indifference |
NO. TWO HEAP CONSISTS OF:—
All Positives and
All Constructives such as:—
| Faith | Honor |
| Love | Unselfish |
| Contentment | Joy |
| Good-will | Gladness |
| Satisfaction | Eulogize |
| Courage | Praise |
| Generosity | Trust |
| Truth | Satisfaction |
| Mercy | Rest |
| Self-Control | Agreement |
| Kindness | Patience |
| Fair-dealing | Quiet |
| Faithful | Gentle |
| Careful | Good |
| Obedient | Progress |
| Respect | Moderation |
| Friends | Health |
| Happy | Life |
| Purity | Harmony |
| Honest | Understanding |
| Courteous | Order |
| Beauty | Tolerance |
| Careful | Knowledge |
| Moral | Spirituality |
| Humility | Peace |
| Calm | Heavenly |
| Sympathy | Divine |
| Cooperation | Modest |
| Hope | Sincere |
| Composure | Thoughtful |
| Noble | Success |
| Economy | Wealth |
| Effort | Industry |
| Careful | Optimism |
| Good | Perfections |
| Fundamentals | Interest |
| Assurance | Cleanliness |
In every experience that life brings to us we must choose from one of these two heaps for our reaction,—and we must react in some way to everything that happens.
From which stack do we truly wish to choose? Is it difficult to decide? Which will make us happier to entertain in our consciousness Mr. Cruelty or Miss Kindness and Mrs. Understanding?
How did Jesus react to the nails in His hands, the thorns crushed into His brow, the hatred, the abuse of His tormentors?-“Forgive them, for they know not what they do.”
What was Abdu’l-Bahá’s reply when asked how He had felt during His forty years in prison? “Freedom is not a matter of place, it is a condition. I was thankful for the prison, and the lack of liberty was very pleasing to me, for those days were passed in the path of service, under the utmost difficulties and trials, bearing fruits and results. Unless one accepts dire vicissitudes, he will not attain. To me prison is freedom, troubles rest me, death is life, and to be despised is honor. Therefore I was very happy all that time in prison.”
Would it not seem that these two Radiant Sufferers are Divine Fingers pointing the way to true happiness? Have They not shown us how we can become divine-humans?
We all realize that actions, thoughts, and reactions, if repeated often enough become habitual. How simple the process of re-making one’s self becomes when we think of it in that way.
Divide all possible thoughts or reactions into the two stacks of destruction and construction. Choose only from the stack that spells peace and happiness. Test every doubtful situation by this lodestone. Repeat the desirable thoughts and actions time after time, until a habit is formed.
With a carefully chosen habit in
control, and acting automatically, even when we are off-guard, effort is no longer needed to be the type of person we have chosen to be. The man who identifies himself with destructive reactions is of the material type, while the man who chooses constructive reactions represents the spiritual type. How can we easily differentiate the two?
’Abdu’l-Bahá answers for us, “A material man lets himself be worried and harrassed by little things, but a spiritual man is always calm and serene under all circumstances.”
Each of us can perhaps discover signs of both types within ourselves. How can we entirely eliminate the undesirable, and establish the eternal man of destiny? Again the reply comes.
“Man must be tireless in his effort. Once his effort is directed in the proper channel, if he does not succeed today, he will succeed tomorrow. Effort in itself is one of the noblest traits of human character. We are ourselves the means of our degradation and exultation. People are attracted to us, or repelled by us according to the attributes and deeds emanating from us.”
Another word for experience is tests. How should we react to tests? “Tests are a means by which a soul is measured as to its fitness, and proven out by its own acts. God knows its fitness beforehand, and also its unpreparedness, but man, with an ego, would not believe himself unfit unless proof were given him, Consequently his susceptibility to evil is proven to him when he falls into the tests. The tests are continued until the soul realizes its own unfitness,—then remorse and regret tend to root out the weakness. The same test comes again in a greater degree, until it is shown that a former weakness has become a strength, and the power to overcome evil has been established.”
And again, Abdu’l-Bahá, the One Who has Lived The Life, and knows the way promises:
It is possible to so adjust one’s self to the practice of nobility that its atmosphere surrounds and colors all our acts. When these acts are habitually and conscientiously adjusted
to noble standards, with no thought of the words that might herald them, then nobility becomes the accent of life. At such a degree of evolution one scarcely needs to try to be good any longer, all our deeds are the distinctive expression of nobility.”
This story of ’Abdu’l-Bahá’s visit in America is based on material and notes corrected by ’Abdu’l-Bahá Himself, and which He had turned over to Dr. Bagdadi at the time He was leaving this country. The twofold purpose of this series, which will continue for several months, is, in the words of the author, “First to bring back to the memory of the believers the time of the incomparable days of ’Abdu’l-Bahá's visit to them and to remind them of His words, His instructions and His admonitions; and, secondly, to give a picture of His visit, so that later believers who did not have the blessing of seeing Him, may benefit by reading a brief history.”—Editor.
[Chapter I of this brief story of ’Abdu’l-Bahá's visit in America recorded the events which transpired on His arrival in New York. Chapter II related to His first visit in Washington, D. C., and Chapter III to the first visit in Chicago. Chapter IV told of the stirring events and spiritual victories of His visits in Cleveland. Pittsburg, Pa., Montclair, N. J., and return visits to Washington, D. C. and New York. Chapter V, which follows continues the story of His stay in New York, His attendance at the International Peace Society’s Conference at Lake Mohonk, and of His visit in Boston and Worcester, Mass.]
MAY 13, 1912, at Hotel Astor, New York. Reception by New York Peace Society. ’Abdu’l-Bahá spoke upon the subject of “Universal Peace” and after the reception, He said to His interpreters, “No matter how much I say I am the Servant of God, (’Abdu’l-Bahá the servant of Bahá), still they call my name Prophet. It will be nice if something is done so that they will stop using these names and titles.”
Speaking to a group of Hindus and Japanese who came to see Him in the evening, ’Abdu’l-Bahá said, “In the ancient times India was very prosperous. From the continent of Asia civilization
spread to Egypt and Syria, and from Syria to Greece, and from there to Arabia and Spain, and from Spain it spread to different European countries. Nevertheless, the world of humanity has not yet reached the stage of maturity. Whenever this material civilization becomes the twin of divine civilization, Universal Peace is established, and the souls attain to the station of the angels, then it will be the time of the maturity of the world.”
On May 14, 1912, the International Peace Society held its Conference at Lake Mohonk, N. Y., and ’Abdu’l-Bahá was invited to address the members. Here He remained three days. After delivering His address, He said to the interpreters, “Once I wrote to the friends in Persia in regard to peace congresses and conferences, that if the members of the conferences for peace do not succeed in practicing what they say, they may be compared to those who hold a meeting to discuss and form firm
resolutions about the sinfulness and harmfulness of liquors. But after leaving the meeting, they occupy themselves in selling liquors, and just as before they become engaged in their business. Now we must not only think and talk peace but we must develop the power to practice peace, so that like unto the spirit in the body of the world, peace may permeate the whole world.”
The members and speakers who attended this conference were from all parts of the world, most of them did well in presenting their papers. But one of the speakers was very much excited, he kept pounding and hammering the table with his fists, kicking the chair with his feet, shouting and screaming at the top of his voice. Later, ’Abdu’l-Bahá remarked, “There are times when a speaker should raise his voice in order to emphasize his point. There are times when he should speak low, and at times he should smile. Gestures must harmonize with the character of words.”
On the following day, May 15, 1912 ’Abdu’l-Bahá went out to take a walk and a crowd of young men and girls followed Him. On reaching a large tree, the blossoms of which were in full bloom, he stopped and faced the crowd with His wonderful smile. It was a real spring afternoon. The sky was clear and the sun flooding the green hills with its warm rays. Everything was quiet except for the melodies of song birds and the gentle breeze that whispered to the leaves. Then suddenly the silence was broken by ’Abdu’l-Bahá Who undoubtedly knew the youthful crowd was anxious to hear Him tell an amusing story. He did tell them a peculiarly significant story, which fixed clearly in their minds the importance of deeds. And then He said, “It is very easy to come here, camp near this beautiful lake, on these charming hills, far away from everybody and deliver speeches on Universal Peace. These
ideals should be spread and put in action over there, (Europe) not here in the world’s most peaceful corner.”
On the following evening, May 16, 1912, about nine o’clock, ’Abdu’l-Bahá said, “We have to leave this place tomorrow and I wish I had one of my Persian rugs here, that I might give it as a present to our host, Mr. Smiley, President of the International Peace Society.” Those who were in His company told Him that it would be impossible for anyone to go to New York and return in one night, as all have to leave about ten o’clock in the morning. Then He looked at this servant and asked, “Well, what do you say?” I said, “I am not afraid to try anything for you, my Lord.” He handed me His key and said, “Take this and go to my room and bring a rug. May God bless you.”
From Lake Mohonk I hired a carriage to take me to the railroad station. To my disappointment, I learned on arriving there that there was no passenger train at that hour for New York, but a freight train was just leaving. I jumped the tracks and made a wild dash as fast as I could run. Finally I caught the rear end of that speeding train and succeeded in climbing up without mishap. Then while I was trying to catch my breath, the conductor came and protested my action and ordered me to get off at the next station. I showed him my professional card and told him that I was going on a very urgent mission. “O you are a doctor! That is all right.” Fortunately, the kind conductor did not ask what the nature of the urgent call was.
About two o’clock in the morning I reached ’Abdu’l-Bahá’s apartment and had to awaken Mrs. Grace Ober and her sister, Miss Ella Roberts, to let me in. They were Very kind and asked me to have something to eat and to rest a while, but I thanked them and told them that I was in a great hurry. Then I selected one of the
most precious rugs from ’Abdul-Bahá’s room and hastened to the railroad station. I took the first early morning train. It was about nine o’clock when I landed at Lake Mohonk station. From the station it would take one hour to reach Lake Mohonk by carriage, and I had to be there at ten o’clock. I looked around and there was no vehicle of any kind in sight. But finally, the mail-carrier appeared with his little wagon and got off at once to receive the mail. I got on the little wagon and awaited his return. When he came and saw me, well! was I nervous? It was certainly one of the embarrassing moments of my life. However, I explained my position to him, namely, that I was in the service of ’Abdu’l-Bahá, whom we regarded as our spiritual king, and I showed him the rug that had to be delivered right away to Mr. Smiley, President of the International Peace Society. Then as a last resort, I suggested that in case it was against the law to let me go with him, he could at least let me relieve him that morning because I knew how to drive a horse, and if it was necessary, he might consult with the postoffice or the police.
O what a relief came when he said, “It’s alright I guess, I am going up there anyway.”
We arrived at our destiny just at the time when ’Abdu’l-Bahá was shaking hands with Mr. Smiley and preparing to leave. He took the rug with a smile and presented it to Mr. Smiley to keep as a souvenir.
“Why this is just what I have been seeking for many years!” Mr. Smiley exclaimed. “You see we had a Persian rug just like this one, but it was burned in a fire and ever since my wife has been broken-hearted over it. This will surely make her very happy.” Afterward the Secretary of the International Peace Society, who was the last one to leave, came and said to ’Abdu’l-Bahá, “We all appreciate your blessed visit and we believe what
you said is the truth. But we are sorry we cannot include religion in our organization. Our members are composed of all kinds of religions and sects—the Protestant, Catholic, Jew, etc; naturally everyone prefers his own belief and will protest if any religion besides his own is favored.” To this ’Abdu’l-Bahá said, “Your members may be compared to beams of different metals and you are trying to unite them as you would tie these fingers together with a string.” Here ’Abdu’l-Bahá brought His own five fingers close together to illustrate His point. “See, no matter how you tie them, still they shall remain separate. But the only way to make these metals into one alloy, is to put them into a crucible and apply intense heat to melt them all. For our melting-pot, we use the fire of the love of God.”
On May 17, 1912, ’Abdu’l-Bahá returned to New York. During the following days spent there He used to take a walk in the park along Riverside Drive. Often He went alone, and knowing that the friends would like to accompany Him, He said, “I sleep on the grass. I come out of fatigue. My mind rests. But when I am not alone, surely I talk, and rest of body and mind cannot be gained.”
On the following day He spoke at the Church of Divine Fraternity, and Dr. John Herman Randall became interested and attracted to the Bahá’í Cause.
On May 19, 1912 the continuous stream of anxious visitors who called to see ’Abdu’l-Bahá at His apartment in the Hudson Building aroused the objection of the owner and therefore, ’Abdu’l-Bahá moved to the home of Mr. and Mrs. Edward B. Kinney. Among his visitors that day was a group of Jewish Rabbis. In the evening ’Abdu’l-Bahá spoke at Brotherhood Church, Bergen and Fairview Aves., Jersey City, N. J. His subject was “The Brotherhood of Mankind.”
On May 20, 1912, ’Abdu’l-Bahá spoke at a Woman’s Suffrage meeting in the Metropolitan Temple. On His way, referring to the car of Mr. Mountfort Mills, He said, “Know the value of this automobile. In the future they will say, ‘this was the car of the servants of the Blessed Beauty (Bahá’u’lláh).’”
May 21, 1912 was children’s day. All the Bahá’í children of New York and some of their little friends had a lively visit with ’Abdu’l-Bahá before He left for Boston.
May 22, 1912. ’Abdu’l-Bahá stopped at the Charles Hotel. In the evening He addressed the Unitarian Conference.
On May 23, 1912, He visited the Syrian and Greek Relief Society. While all were eating lunch, He said to the president of the society: “How fortunate you are to be engaged in service to the poor. My greatest privielge is to be counted as one of the poor.” Then He gave her ten gold pounds (about $50.00) as His contribution to the poor. From there He left for Worcester, Mass. and on His way, glancing at the beautiful country with its green fields, He said, “I wish that Bahá’u’lláh had come to these regions. So fond was He of such scenery that often while traveling, wherever the country was more beautiful and more verdant, He would ask His company to make a stop. Once while passing by the shore of a lake, the green country, the purity of the water and the beauty of the weather were so lovely in the eyes of Bahá’u’lláh that He asked that the caravan be stopped and all remained there for several hours.”
At Worcester, Mass. ’Abdu’l-Bahá spoke at the University and met a number of students who were from Japan, China and Turkey. On leaving He said to the President, “I am very pleased with you and your university.
Indeed you are serving the world of humanity and you are self-sacrificing to mankind. Above all I wish for you the best there is in the Kingdom. My hope is that you may be the cause of spreading sciences and arts, and I pray on your behalf that God may make you an everlasting banner, and cause the divine love to reflect from your heart. From you and the teachers and the students, I beheld much love and affection. This meeting I shall never forget, and always I shall remember your services.”
This day, May 23, was a day of rejoicing and happiness, for it was the anniversary Feast of the Declaration of the Báb (and also the blessed birthday of ’Abdu’l-Bahá.) That evening in Boston a wonderful feast was prepared by Mrs. Alice Breed and she had baked a large cake and decorated it with sixty-eight candles, and the first candle was blown out by ’Abdu’l-Bahá Himself.
On the following day, May 24, 1912, ’Abdu’l-Bahá addressed the Free Religious Association or Unitarian Congress.
May 25, the Bahá’ís and their friends were invited to meet ’Abdu’l-Bahá at the home of Mrs. Edith Inglis, and in the evening He addressed the public at Huntington Chambers; and later a group of ministers called to see Him.
On May 26, ’Abdu’l-Bahá visited the Syrians of Boston, and indeed it was a royal reception. Commenting on this meeting, He said, “What a good meeting that was. How the confirmations of Bahá’u’lláh change the souls.”
Returning to New York, He stopped at the home of Mr. and Mrs. Edward B. Kinney During the day He spoke at Mount Morris Baptist Church, Fifth Ave. and 126th St.
On May 28, from early morning until late at night friends and inquirers in groups called to see ’Abdu’l-Bahá.
On May 29, He addressed the Theosophical Lodge at Broadway and 79th St. One of the friends inquired about ’Abdu’l-Bahá’s health. He replied, “My health and happiness depend upon the progress of the Cause of Bahá’u’lláh. This happiness is a lasting happiness and this life is an eternal life.”
On May 30, 1912, He spoke at the University of New York.
May 31, 1912, ’Abdu’l-Bahá went to the country home of Mr. and Mrs Wm. H. Hoar at Fanwood, N. J. where a meeting was held. Mr. Hoar pleaded to have Him stay there for a while, but He excused Himself, saying, “We have no time for pleasure and fresh air. We must be occupied in service to the threshold of God.” Later He spoke at the Town Hall in Fanwood and then returned to New York.
On June 1, 1912, ’Abdu’l-Bahá gave the following message to a Socialist who had called to see Him. “Tell the Socialists, sharing in property and lands of this mortal world is conducive to strife and warfare. But the sharing and heritage of the Kingdom is conducive to unity and goodwill. Instead of striving for worldly sharing, if you strive for the things of the Kingdom, you will gain strength and eternal happiness. For the divine Kingdom is spacious and will give you whatever you desire, and there will be no more strife and warfare. Is this not better and nobler?”
On June 2, 1912, ’Abdu’l-Bahá spoke at the Church of the Ascension, Fifth Ave. and 10th St., New York. After leaving the church He said, “At first, on arriving at the church, I did not feel inclined to speak, but when I stood before that great audience, where the atmosphere of the church was filled with the Holy Spirit, I received a wonderful feeling of vigor and happiness.”
On June 3, 1912, Abdu’l-Bahá was the guest of Senator Gifford Pinchot
at Milford, Pa., where a large number of America’s greatest statesmen and government officials were waiting to welcome Him. Here, also, ’Abdu’l-Bahá predicted the coming of the World War, When addressing His honored audience, He said, “A world war among the powers is inevitable! But it will not be in America. This war will be in Europe. You have taken a corner for yourselves. You do not interfere with anybody, neither are you contemplating taking the European countries, nor is there anybody covetous enough to invade your lands. You are at ease. The Atlantic ocean is a natural mighty fortress. Europe and other countries will be forced to follow your methods. Great changes will take place in all Europe. The centralization of great governments will end in the independence of internal states or provinces.”
On June 4, 1912, ’Abdu’l-Bahá returned to New York and stopped at the home of Mrs. Champney, which like the home of Mr. and Mrs. Edward B, Kinney, became the center of attraction. One of the many friends present asked about the material civilization in America. ’Abdu’l-Bahá replied, “This material civilization is like a glass or bulb, very transparent and pure. But divine civilization is like a lighted lamp. When these two are combined, the utmost perfection will be obtained. The light of the Oneness of the world of humanity, equal rights and divine morals shall spread from this country to other countries and shall illumine the world.”
Another person asked, “Is it possible for the busy man of the world to become spiritual?”
’Abdu’l-Bahá replied, “The more the souls advance in material things and the more they act with moderation, the more they can acquire capacity for spirituality. The more sound the body becomes, the more will be
the reflection and manifestation of the spirit. Yes, the things which are contrary to spirituality are those that oppose true science and a sound mind.”
On June 5, 1912, ’Abdu’l-Bahá entertained the Bahá’í children at the Unity Club. On the following day, June 6, He visited the homes of Mrs. Newton and Mrs. Ives, where wonderful meetings were held. Addressing the friends, ’Abdu’l-Bahá said:
“In the world of existence there is no issue greater than meetings that are held just for the love of God. Consider, people from the East, people from the West—how in the utmost fellowship we are gathered in one place. It was impossible in the past to have such fellowship and unity, It is the power of Bahá’u’lláh that has united the hearts and brought the souls under
the power of One Word. The members of a family even can never be gathered together with such a degree of love and be associated in such joy and happiness. It is through the divine power and the influence of the Word of God that we are assembled with such cheer and gladness turning to the Abha (Most Glorious) Kingdom and like unto young trees of the rose-garden, swaying by the breezes of favor and bounty. This day is the day that can never be forgotten, because we are under the shadow of Bahá’u’lláh; our hearts are rejoicing with His glad-tidings; our nostrils are perfumed by the fragrances of the Kingdom of Abha; our hearts delighted with the divine call and our spirits revived by the merciful outpourings. Surely such a day will never be forgotten.’
(To be continued)
In the following the author, a Bahá'í teacher of Washington, D. C., contributes a scholarly presentation of those fundamentals in religion which give the Way of Life. Scholars, students of religion, seekers after Truth—Bahá’ís or non Bahá'is—would profit immeasureably by making this Spiritual Study a part of their daily program. All of the quotations used in this artcle are from the Revelation of Bahá'u’lláh and ’Abdu’l-Bahá and from the Christian Bible.
“O PEOPLE! THE DOORS OF THE KINGDOM ARE OPENED!”
“The Doors of Unity and Knowledge-the Essential Purpose of the Creation of Man”—are opened.
“Verily the Words which have descended from the Heaven of the Will of God are the Source of Unity.” “In every one of the verses the Supreme Pen hath opened Doors of Love and Union.” “Through the motion of the Supreme Pen a new life of significances is breathed into the
body of words.” He has “taught the birds of souls a new flight” into the Heaven of Oneness; Oneness of the world of humanity, Oneness of Religion-Universal Love. St. John said: “We know that we have passed from death unto life, because we love the brethren.” Bahá’u’lláh says that glory is his who loves, not his brethren only, not even his country, but “Glory is his who loves his kind.” “Blessed is he who loves the world, simply for the sake of the Face of his Generous Lord.”
“Be attracted to one another, and be members of each other. Every soul of the beloved ones must adore the other.” “Gather ye together with joy and fragrance, then peruse the Verses of the Merciful, whereby the doors of Knowledge are opened to your hearts.”
The doors of unity and knowledge, then, are opened by the Word, and only thereby. The Word is the One Source of Unity and the One Point of Divine Knowledge. The purpose of the doors is to provide entrance to that which is otherwise unattainable.
“ENTER, O PEOPLE, BENEATH THE SHELTER OF THE WORD!—
“Then drink therefrom the Choice Wine of Inner Significances”—“the Choice Wine of Life,” the “new life of significances breathed into the body of words.”
WAKE UP, AND HEAR THE WORD, THE VOICE OF GOD!
“Hearken to the melodies of the Spirit with all thy heart and soul!” “Torrents of spiritual teachings have descended from His Holy Lips, that we may hear with the ears of our spirit”—hearken with the inner ear to His Melody.”
CONSIDER WHAT THE WORD OF GOD IS!
“In the beginning was the Word, and the Word was with God, and the Word was God. . . The Word was made flesh and dwelt among us”—“God with us.” “Verily a Word hath gone forth in favor from the Most Great Tablet, and God has adorned it with the mantle of Himself and made it Sovereign over all in the earth and a Sign of His Grandeur and Omnipotence among the creatures. . . Verily He (the Word) is the Remembrance of God amongst you, and His Trust within you, and His Manifestation unto you, and His Appearance among the servants who are nigh.”
“Truth is the Word of God.” “Sanctify them through Thy Truth; Thy Word is Truth.” The Word is “The Way, The Truth and The Life,” is
“Spirit and Life”—“the Spirit of Reality and the Water of Life.”
The Word is “the Tree of Life that bringeth forth abundantly the fruits of God.”
“The Sun of Truth is the Word of God,” “Whose goings forth have been from of old, from everlasting.” “Great is the mystery of Godliness; God was manifest in the flesh” of the human embodiment born at Bethlehem, born to be a “Dayspring from on High,” “the Light of the World.” But His goings forth did not end with the birth at Bethlehem; they “have been from of old, from everlasting.” “And the Manifestations of His Beauty will be until the interminable end.” “Grace and Truth came by Jesus Christ,” not to give us a backward glance of bereavement because One came who would not come again, but to teach us, as St. Paul said, to be “looking for that blessed hope, the glorious appearing of the Great God (‘the Mighty God, the Everlasting Father’) and our Savior Jesus Christ.”
“The heavens (of religions) declare the Glory of God (‘the Great God,’ ‘the Mighty God, the Everlasting Father’). In them (in each heaven) hath He set a Tabernacle for the Sun (of Truth), which is as a Bridegroom. His going forth is from the end of heaven (from that period of time when the Sun of the preceding Dispensational Day is darkened and the Moon does not give light and the stars have fallen from heaven, when ‘darkness shall cover the earth and gross darkness the people,’ when the ‘heaven shall have waxed old as doth a garment and as a vesture shall be folded up and changed’ into ‘a new heaven’)—His going forth is from the end of heaven, and His circuit (His cycle) is unto the end.” (His Dispensation lasts until another period of “gross darkness” and the time for another “going forth” of the Sun of Truth.)
The Word made flesh—the Son of Man—is the Tabernacle for this Sun of Truth; and the Word goes forth—there is a “dayspring from on high”–every one thousand years, more or less. St. Peter said “The Day of the Lord is as (that is, about) a thousand years.”
The Word is One, but the Manifestations of the Word in the flesh, “the goings forth” and the “circuits” of the Sun, its dawnings and darkenings, are many. A Tabernacle for the Sun of Truth is set in the heaven of each Dispensational Day of the Lord.
When the Word “goes forth”, “the world is renewed, the Rivers of Life flow, the Seas of Beneficence move, the Clouds of Grace gather, and the Breezes of Bounty blow upon the temples of beings. Through the heat of these Divine Suns and Ideal Fires the heat of the Love of God is produced in the pillars of the world, and through the favor of these abstracted Spirits the immortal spirit of Life is conferred upon the bodies of the mortal dead.”
“Unto you that fear My Name shall the Sun of Righteousness arise with healing in His beams”; and “moreover, the light of the Moon shall be as the light of the Sun and the light of the Sun shall be sevenfold as the light of seven days, in the Day that the Lord bindeth up the breach of His people, and healeth the stroke of their wound.”
“In the primary sense, ‘Sun,’ ‘Moon,’ and ‘Stars’ signify the Prophets, the saints and their companions.” For example, Jesus, His Disciples, and the faithful followers.
In this Day of the realization of “that blessed hope”, “the Sun of Righteousness” has arisen in sevenfold splendor, accompanied by the Sunlike Moon, “the Righteous Branch,” the “One like unto the Son of Man,” reflecting the light of the Sun; “and the heavens declare His Righteousness, for God (“the
Great God,” “the Mighty God,” “the Everlasting Father”) is Judge Himself.” “Behold, the Tabernacle of God (‘the Lord God is a Sun!’) is with men, and He will dwell with them and they shall be His people, and God Himself shall be with them and be their God.”
CONSIDER THE VALUE AND IMPORTANCE OF THE WORD.
“Consider how great is the value and how paramount the importance of the verses in which God hath completed His perfect argument, consummate proof, dominant power and penetrating will. In the declaration of His Proof that King of Unity hath not conjoined anything with them, for among proofs and evidences Verses are like unto the sun, while all others are as stars. To the people they are everlasting proof, fixed argument, and shining light from the presence of that Ideal King. No excellence equals them and nothing precedes them. They are the Treasury of the Divine Pearls and the Depository of the Mysteries of Unity. They are the strong thread, the firm rope, the most secure handle, and the inextinguishable Light. Through them flows the River of the Divine Knowledges and bursts the Fire of the consummate Wisdom of the Eternal.”
“The Word of God is the storehouse of all good, all power, and all wisdom. The illiterate fishermen and savage Arabs were thereby enabled to solve such problems as were puzzles to eminent learned men in all the ages. It awakens within us that brilliant intuition which makes us independent of all tuition and endows us with an all-embracing power of spiritual understanding.
“Many a soul in the ark of philosophy, after fruitless struggles, was drowned in the sea of conflicting theories of Cause and Effect, while those on board the craft of simplicity reached the shore of the Universal Cause by the aid of favorable winds
blowing from the Point of Divine Knowledge.
“When man is associated with that transcendent power emanating from the Word of God, the tree of his being becomes so well rooted in the soil of assurance that it laughs at the violent hurricanes of skepticism which attempt its eradication. For this association of the part with the Whole endows him with the Whole, and this unison of the particular with the Universal makes him all in all.”
ENTER BENEATH THE SHELTER OF THE WORD: READ, PONDER, PRACTICE.
(1) Read the word repeatedly, “with the utmost attention.” “If thou shouldst succeed in receiving the Tablet of God and His Trace, Read it time after time!”
(2) Ponder over what is perused: “Ponder carefully over the explanations, that the refreshing breeze of Knowledge may blow from the City of the Merciful (the Book of God) and cause the soul to reach the Garden of Wisdom, through the beautiful Utterance of the Beloved One.” “Ponder over that which has been caused to descend from the Heaven of the Will of your Lord, the Merciful, that ye may know what we have desired in the depth of the Verses.” “Through pondering man enters into the very Kingdom of God, comprehends the allegories of the Bibles, the mysteries of the Spirit, and discovers the hidden secrets of the Kingdom.”
(3) Put Precepts and principles into practice: “Chant (read or recite) the Words of God, and, pondering over their meaning, transform them into actions!” “The benefit of the utterance of the Merciful One goes to those who practice.” “The beloved of God are those in whom the Word of God taketh effect.” “If ye love Me, ye will keep My Commandments.”
READ THE WORD WITH UNDERSTANDING.
“The purpose of reading the Books
and reciting the Epistles is to penetrate the significances and to reach the summits of their mysteries otherwise, reading without understanding is of no great benefit.”
THE REQUIREMENTS FOR UNDERSTANDING THE WORD OF GOD.
“Understanding the Divine Words and comprehension of the Utterances of the Ideal Doves have no connection with outward learning, but depend upon Purity of Heart, chastity of soul, and freedom of spirit.”
(1) Purity of heart—the first requirement for understanding: “O son of Spirit! The first counsel is this: Possess a pure, a good, a radiant heart.” “When a seeker intends to turn the step of search and journeying into the Path of Knowledge of the King of Pre-existence, he must first cleanse and purify his heart.” “A pure heart is like unto a mirror. Purify it with the polish of love, and severance from all else save God.” “The pure heart is the selfless heart.” “Enkindle a fire with the love of the Beloved One (‘the Manifestation of the Self of God’) and consume all possessions (self)”—consume the satanic self, disregard its will that self may die and the Self of God live in the heart. St. Paul speaks of “dying daily”, beseeching the brethren to “present their bodies, a living sacrifice.” Bahá’u’lláh says the lover “at every moment freely gives a hundred lives in the Path of the Beloved, and at every step throws a thousand heads at the feet of the Friend.” Only the sincere lovers of the Manifestation of the Self of God can attain to that selflessness which signifies purity of heart. “Blessed are the pure in heart for they shall see God,” they shall “receive the light of Assurance, and perceive the Glory of God.”
(2) Chastity of Soul—The second requirement for understanding: “O son of Being! Thy heart is My home: purify it, sanctify it, for My descent.”
When the heart becomes purified—selfless—“empty, swept and garnished” for the Manifestation of the Self of God—the soul’s Eternal Beloved One descends and is established upon the throne of the heart and soul. Then—faithfulness, loyalty, devotion, adoration before the Face of that Beloved One, this is chastity of soul.”
(3) Freedom of spirit—the third requirement for understanding: When the heart is pure and chastity of soul is realized, when we “break the cage of body and desire and become attached to the spirit of the people of immortality,” the heart and soul become spiritual, are “freed from the world of water and clay, and soar up in the Apex of the Merciful and rest with a spirit of severance.” And this is “freedom of spirit:” Freedom from self and selves, from thoughts and things, from phantasmal forms and spectral images, from prejudice, superstition, imagination, imitation, in short, “severance from all else save God”—“complete severance from all that is in the heavens and earth.” “O friends! The heart is a store of Divine Mysteries; make it not a receptacle for mortal thoughts, and consume not the capital of the precious life by occupying thyself with this evanescent world. Thou art of the world of Holiness; attach not thy heart unto the earth. Thou art a denizen of the Court of Nearness; choose not an earthly home.”
“Purity of heart, chastity of soul, and freedom of spirit”—these are the “Lofty Qualities” required for understanding the Word of God; and the counsel to possess them is given time, after time in the Holy Utterances. How can we acquire these “lofty qualities?” Answer: “All the good names and lofty qualities are of the Word. The Word is the Fire of God, which, glowing in the hearts of people burns away all things that are not of God.” Therefore,
Read, Ponder, Practice! Obedience
is the price of knowledge. “If any man will do His Will he shall Know!” “If ye continue in My Word, ye shall Know the Truth (Truth is the Word of God), and the Truth shall make you free.”
“Whoso looketh into the Perfect Law of Liberty and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.” “Blessed are they which do hunger and thirst after righteousness; for they shall be filled.” “The first thing to do is to acquire a thirst for spirituality—then live the life! Live the Life! Live the Life! The way to acquire this thirst is to ponder upon the future life—study the holy Words, read your Bible, read the Holy Books, especially study the utterances of Bahá’u’lláh. Prayer and pondering—take much time for these two. Then will you know this Great Thirst, and Then only can you begin to live the Life!”
Notice that we are counseled to possess the three requirements for understanding in the first Hidden Word: “O son of Spirit! The first counsel is this: Possess a Pure, a Good, a Radiant Heart.”
(1) “Possess a pure heart.” This of course, means “Purity of Heart.”
(2) “Possess a good heart.” Jesus said: “There is none good but One, that is God.” Therefore a “good heart” is a heart in which God is enthroned as the One “loved above all that is.” And this means “chastity of soul.”
(3) “Possess a radiant heart.” When we “enkindle in the heart a fire with the love of the Beloved One,” we “consume all possessions (self),” and “the lights of the splendor of the King of Oneness are established upon the throne of the heart and soul,” the spirit becomes freed from all “the veils of the satanic ego,” and the
“light of God becomes manifest in all the parts and members” of the human temple, “the whole body is filled with light,” “the pillars of the house are all illuminated and radiative through His light.” All this is involved in the radiant heart of the freed spirit.
Detachment from self, attachment to the sanctified Self of God, dwelling upon the plane of Holiness in complete severance from all else save Him—this means purity of heart, chastity of soul, freedom of spirit.
TO RECAPITULATE AND CONCLUDE:
If we would “enter beneath the shelter of the Word,” would “penetrate the significances”—would “drink the Choice Wine of Inner Significances”—we must be severed from the satanic self with all its preference, prejudice, possessions—“break the cage of body and desire and be attached to the spirit of the people of immortality;” we must, with a pure heart, chaste soul and freed spirit, with the utmost attention, read and recite repeatedly the Word of God, and carefully and prayerfully ponder over its meanings until they are transformed into actions indicating a living faith, into deeds and efforts manifesting the utmost degree of devotion, With hearts aflame with love for the Manifested Word of God, let us enkindle in the heart “the lamp of Search, Effort, Longing—Fervor, Love, Rapture—Attraction, Devotion, and Adoration”—that “the breeze of love” (the Love of God, ‘the breath of the Holy Spirit’) may “blow forth from the direction of Unity”—that the Doors of Unity and Knowledge may be opened for our entrance—that we may be ushered into “the Tabernacles of His Nearness and the Temples of His Love”—that He may “then unfold to us that which is concealed from the sight of His servants and
that which is veiled from the knowledge of His creatures.”
“O son of man! If thou run through all immensity and speed through the space of Heaven, thou shalt find no rest save in obedience to Our Command, and in devotion before Our Face.”
Obedience and Devotion! The devotee attains to Divine Unity, the Doer enters the doors of Divine Knowledge.
“If thou art a man of prayer and supplication, fly on the wings of saintly effort, so that thou mayest see the mysteries of the Friend and attain to the Lights of the Beloved.” “Spiritual stations are attained through prayer.” “A servant always draws near unto Me with prayers.”
“At dawn he should be engaged in commemorations, seeking for that Beloved One with the utmost earnestness and power.” “An effort is needed that we may exert ourselves in search for Him, and an endeavor that we may taste of the honey of Union with Him.”
“Now what will your efforts show forth from the degrees of devotion?”
How often will we read? How long will we ponder? How much will we practice?
“Now what will your efforts show forth from the degrees of devotion?”
Once more (“Time after Time!”): With rapt attention and the nine degrees of devotion, let us repeatedly read and recite, carefully and prayerfully ponder, and, with heart and soul, aspire to perfectly practice the Word of God—that we may possess Purity of Heart, Chastity of Soul, and Freedom of Spirit, the Lofty Qualities required for understanding the Word. Thus may we “Enter Beneath the Shelter of the Word, and Drink Therefrom the Choice Wine of Inner Significances.”
The retiring Japanese Ambassador to the United States, Mr. Tsuneo Matsudaira, declared in his speech before the Pan Pacific Club in Tokyo recently that the future peace of the world depended on rational thinking and not sentimentality. When Mr. Matsudaira arrived in Washington three years ago as Ambassador to the U. S., almost his first words were, “We must not only think and talk peace; we must work for peace.” This spiritually illumined Diplomat is always in the front ranks himself working for peace, and those who know him feel the sincerity of his peace-loving heart. He is leaving Japan shortly to fill the high office of Ambassador to the Court of St. James where he will undoubtedly add to his fame as a true Ambassador of Peace. His recent speech at Tokyo follows:—Editor.
“SHORTLY BEFORE my departure for Washington three years ago I called on the late Ambassador Bancroft, for whom I entertained sincere and deep respect. The Ambassador at that time said to me, ‘You are going to stop at Honolulu; I hope you will find time to visit one of the public schools, for I know you will see something instructive there.’
“On the evening our steamer arrived at Honolulu I was privileged to spend a few pleasant hours under the hospitable roof of Governor Farrington’s mansion, and I took the occasion to tell him what Ambassador Bancroft told me. The following morning the Governor himself took me to one of the larger public schools of the city, and the moment we entered its premises I knew what Ambassador Bancroft meant.
“There I saw pupils of all races mingling freely, apparently with no consciousness of racial distinction. There were Anglo-Saxons and Scandinavians, Latins and Japanese, Russians and Chinese, Mexicans and Filipinos, practically all races were represented there. The sight that greeted our eyes was much more than picturesque, colorful, and beautiful. It was indeed inspiring to see the children of diverse racial orgins utterly unconscious of racial feeling and joining in play and frolic in the spacious compounds of the school. They were happy, harmonious, joyful and contented. As the recess hour
came to an end, a teacher went up the balcony and pressed what appeared to be a button. The bell rang. It was a signal for attention. Instantly as if by magic, the play ceased and silence replaced the laughter and the chatting which had animated the scene. The children formed lines and demonstrated several movements with wonderful discipline and perfect harmony, simply by the sound of bells.
“I have told you of this little story because I believe that the educational experiment there should furnish food for reflection for all of us who are interested in international harmony and understanding. The essence of peace lies in sympathetic understanding, and no two men can understand each other unless each divests himself of prejudice and makes honest efforts to know the other.
“There is a great deal of truth in the oft-quoted remark of a famous English writer, who told his friend that he hated a certain man. ‘Do you know the man?’ asked his friend. ‘No’ replied the English writer. ‘If I knew him I would not hate him.’
“In the public schools of Hawaii the children of all races are taught to forget racial distinction and to attain a community of feeling, ideas and ideals. That is a great and noble undertaking, the principle of which might well be applied to the more complex relations among nations.
“I know full well that international relations are not so simple as those
among school children of diverse races, because each nation has its own interests which may run counter to the interests of others. But it is equally true that in many cases conflict of interests is either exaggerated or imaginary.
“The essential thing in the promotion of international harmony is the will to forget prejudice and to understand each other on the part of all nations. Viewed in this light such organizations as the Pan-Pacific Club has a great purpose to serve, and a noble end to advance, because its object is to create intelligent and sympathetic understanding among the countries bordering on the Pacific.
“It is a matter of which we may be proud that of late the problem of universal peace is receiving more and more attention by the powers in the world. It would be superfluous to enumerate all signs of this new tendency, but I am tempted to mention one of the more important evidences, namely, the proposed treaty putting an end to war as a national policy. We are happy to observe that virtually all the nations, to which the treaty has been presented for consideration, have signified their intention of endorsing it. There is every indication that the treaty will, in due course of time, become an accomplished fact, and that the outlawry of war, long the vision of the sage and the hope of the Prophet, will be lifted from the realm of imagination and transported to the sphere of reality. Such treaties may not make war entirely a thing of the past, but there is not the slightest doubt that they are a great stride toward the goal they have in view.
“In the attainment of the outlawry
of war an essential factor is sympathetic understanding among the nations. Unless the nations understand each other anti-war agreements, however well meaning, may not in themselves be a sufficient guaranty of permanent peace. Without real understanding true friendship is impossible, and without true friendship among the Powers international peace, solid and lasting, cannot be established.
“It goes without saying that international understanding cannot be real unless it is based upon rational thinking and unbiased knowledge, and not upon mawkish sentimentality. Viewed in this light, any enterprise whose purpose is to promote international knowledge, scientific, political, or social, should be fostered and encouraged,
“It is for this purpose, I take it, that the Pan-Pacific Union is organized. It has promoted many international conferences in order to facilitate the exchange of knowledge among the countries bordering upon the Pacific Ocean. This summer a women’s international conference under the auspices of the union met at Honolulu. Year after year a conference of one sort or another is called by the Union. A few years ago another organization, the Institute of Pacific Relations, with its headquarters also in Honolulu, entered the field with a similar object. The establishment of such organizations and their various undertakings cannot fail to promote rational and enlightened understanding among the countries concerned, and thus materially contribute toward the peace of the Pacific and of the world.”—(Reprinted from “The Japan Advertiser”, Tokyo).
