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| VOL. 20 | FEBRUARY, 1930 | NO. 11 |
| Page | |
Disarmament, ’Abdu’l-Bahá | 322 |
Editorial, Stanwood Cobb | 323 |
The Basis of Bahá’i Belief, Chapter 2, Part 1, “Tales of the Past,” Keith Ransom-Kehler | 326 |
A Visit to Queen Marie of Rumania, Martha L. Root | 331 |
Does Youth Believe? Emeric Sala | 337 |
A Bahá’i Traveler in Palestine—Nazareth, Dr. Walter B. Guy | 339 |
Bahá'i Teachings in the Japanese Press | 340 |
Attitudes, Marzieh K. Nabil | 343 |
My First Glimpse of a Great Institution, Doris McKay | 346 |
The Bahá’i Leaven, Letter of Howard MacNutt | 349 |
World Thought and Progress | 351 |
later co-operation 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, 1112 Shoreham 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.
BY A GENERAL AGREEMENT all the governments of the world must disarm simultaneously. It will not do if one lays down its arms and the others refuse to do so. The nations of the world must concur with each other concerning this supremely important subject, thus they may abandon together the deadly weapons of human slaughter. As long as one nation increases her military and naval budget, another nation will be forced into this crazed competition through her natural and supposed interests. . . . Hence it seems the only solution lies in universal disarmament on the part of the nations.
When we speak of universal peace, we mean that all the governments must change their fleets of battleships and dreadnaughts to a mighty fleet of merchant-marine, plying the oceans of the world, uniting the distant shores and interweaving the commercial, intellectual and moral forces of mankind. . . . Now the question of disarmament must be put into practice by all the nations and not only by one or two. Consequently the advocates of peace must strive day and night, so that the individuals of every country may become peace-loving, public opinion may gain a strong and permanent footing, and day by day the army of international peace be increased, complete disarmament be realized and the flag of universal conciliation be waving on the summit of the mountains of the earth.
| VOL. 20 | FEBRUARY, 1930 | NO. 11 |
lesson is to study and learn . . . Tests are either stumbling-blocks or stepping-stones, just as we make them.”
ONE OF THE THINGS that help to make life on this planet difficult is the strange recurrence and persistence of obstacles in the face of human endeavor. It makes no difference whether the aim is for self or for service, every enterprise seems obligated to pay the toll of strain and adversity before it can pass into the realm of fulfillment.
This is the common burden which incarnation places upon all of us. So long as we function in the world of ideas and ideals only, all is plain sailing and no rough winds thwart the smooth and happy progress of our dreams. But in seeking to transfer these dreams from the plane of the Ideal to the plane of the Phenomenal, we meet with countless obstacles and frustrations.
The practice of husbandry well typifies this law of “resistance to effort.” The earth, before fulfilling the behest of the farmer, must be plowed—an act to which she opposes every possible resistance. And this is but the beginning of the farmer’s troubles. The disastrous effects of too much or too little rain, of late frosts in spring and early frosts in autumn, of blights and insect pests, the unremitting labor of cultivation and of harvesting; and finally, subtle but most insuperable
economic obstacles which rob the farmer of almost all rewards of his toil if his own and others’ harvests are too great—here we have an epitome of life itself.
ALL CREATURES of this earth are subject to a stupendous law of inertia. Matter at rest can be started into motion only by force; and matter already in motion can be changed in direction only by the application of force. The greater the mass of matter, the greater the force necessary to move it or to change its motion.
And so in the world of affairs it takes energy to initiate or to change things, and the greater the enterprise the more stupendous is the amount of energy required.
Even the Manifestations of God accept with humility this law and operate under it. And since Their enterprises are the most gigantic known to the planet, it follows that their obstacles, their trials, their frustrations and sufferings, are titanic in scope. But it is not Their desire to seek exemption from this great cosmic law of inertia. They come to earth to effect great changes for humanity. And humanity being what it is—of the earth earthly—the Messengers of
God accept all the difficulties normal to Their colossal task of reformation.
IF THESE GREAT ONES accept with full volition and submission difficulties of which They do not personally complain, we ordinary mortals may well hesitate to rebel even in spirit at the nature of things as they are. The only wise course before us is to cheerfully accept the laws of matter in which we are incarnated and seek to work in accord with these laws, never losing faith in the Universe, never in irritation complaining against laws which are in reality beneficent.
MATTER WHICH is absolutely docile before the Will of God opposes itself to the will of man in order that man may gain the power, through will, of persistent effort. What we achieve in the way of personal ends is not so important as how we achieve it. The process is more important than the results. It is like tasks given school children in order to teach them how to figure. It is the gaining of power, of mastery, that is desired rather than any specific outcome of the efforts made.
And so in the life of the adult, it would seem that problems are constantly set us which we no sooner solve than fresh problems arise. There comes no time when life flows freely and without obstructions.
As we meet these difficulties and overcome them, we are gaining constantly in power. He who undertakes most, grows most. He whom
the most difficulties smite is gaining most in power.
Since these tests and trials persist, in one form or another, to the very end of life, it is evident that the power gained by victory is designed for use not only in this world but in the next.
It is conceivable that will power, indomitable as against materiality yet submissive as before God, is one of the greatest resources which we can take over with us into the next world. There, one may imagine, form is more pliant and obedient to creative will, and achievement follows faster and more easily and more delightfully upon the initiatory process of conception.
FORTUNATELY, we do not have to
wait until the next life in order to
get use and enjoyment from will
power engendered by meeting
earthly obstacles. Every difficulty
overcome, every task accomplished,
confers greater scope for future
accomplishment.
And with recurrent victory comes faith—at first faltering, but finally steady as the pole star—faith that power will be bestowed upon us equal to any emergency with which Destiny may confront us.
To the inertia of matter we have but to offer effort, faith and prayer, and obstacles eventually vanish as morning mists before the sun.
Then, after ceaseless effort has been made, we discover an amazing advantage in this very law of inertia which first brought frustration. For, expressed as momentum, this law means that a thing once set in motion continues of its own accord.
And such a momentum blesses all sincere and honest human effort. If the intention is right, all effort is finally successful, and to constantly greater degree we may all harvest rich fruits of our endeavor if we faint not in our husbandry.
And what applies to each individual applies also to causes and great movements of humanity. Indefatigable effort, enduring strain, patient suffering before continual frustrations, yea even martyrdom itself, characterize the beginnings of great reforms and of religions.
What stupendous exertion, what mighty aid of the Spirit, is necessary in order to get the whole great mass of humanity in new motion and progress!
Yet at last the movement grows, humanity as a mass finds itself in motion, and from this point on the law of momentum bears all things onward to inevitable victory.
To be living in the pioneer days of a Cause, when every effort made produces fruit a hundredfold in periods of fulfillment—this is a great blessing and inspiration!
difficult or impossible. God is so bountiful that He brings fire out from the stone; inflammable matter jets out from the interior of the earth; out of the black dust of the soil He produces beautiful flowers; from the bottom of the ocean He brings pearls and corals. When the Light of His favor is shed upon us the darkness is fled.
THE POINT is this, that in the path of Truth every difficulty is made plain and every trial is a matchless bounty . . . The Bahá’i Movement bestows upon man a new spirit, a new light, and a new motion. It enlarges the sphere of thought. It illumines the horizon of the intellect. It expands the arena of comprehension.
BE THOU resolute and steadfast. When the tree is firmly rooted it will bear fruit, therefore it is not permitted to be agitated by any test. Be thou not disheartened! Be thou not discouraged! The trials of God are many, but if man remains firm and steadfast the test itself is a stepping-stone for the progress of humanity.
THE BASIS OF BAHA’I BELIEF
CHAPTER II—PART I, “Tales of the Past”
KEITH RANSOM-KEHLER
“In this day he who seeks the Light of the Sun of Truth must free his mind from the tales of the past, must adorn his head with the crown of severance and his temple with the robe of virtue. Then shall he arrive at the ocean of Oneness and enter the presence of Singleness. The heart must become free from the fire of superstitions that it may receive the Light of Assurance and that it may perceive the Glory of God.”
THE fundamental problem in presenting to the average mind a new idea involves biology, physiology, and psychology.
Behaviorism has a great deal to say on the subject of “habit patterns” and “conditioned reflexes.” This simply means that nerve currents having once opened up certain paths of discharge through the neurons and the association areas in the brain, find it not only easier and simpler to continue their flow through such established channels, but experience positive pain when confronted with the necessity of plowing new furrows in the hitherto unused portions of nerve and cerebrum.
A high percentage of thinking among the educated and mentally gifted is not properly thinking at all, if by thinking we mean the setting up of a complicated mechanism in the brain that finds, produces and tests the correct relations among ideas, facts and symbols as accurately as an armature rotated in a magnetic field produces an electric current.
Of course one great handicap about the machinery of reason is that we have to use it at the same time that we are building it. What if a liner had to be sailed, while its boilers were still being installed and its funnels in process of construction, by a skipper who had never been to sea and who had little
knowledge of marine technology? He would undoubtedly consult those who had successfully made the passage, and devising some kind of make-shift as a substitute for the completed construction of his craft, mistake such ingenuity, if it enabled him to reach his port, as a perfectly satisfactory way to sail a ship.
And if some one who understood the laws of naval engineering, who even though forced continually to be on the high seas of daily experience, had succeeded finally in constructing the required equipment, tried to point out the superiority, the convenience, and the added safety of sailing with perfected machinery; the value of substituting accurate instruments for ingenuity; it is probable that the man with the unfinished ship would say: “But why put forth all that effort and concern, why go through the confusion and anxiety of trying to combine construction and sailing, when I have made port scores of times with my ship in its present condition?“
IT is exacting, tedious, and oftentimes
painful to think our way
through to conclusions. The high
rewards in human society, go—not
to the pioneers and adventurers in
the realm of thought and social
practice-at least not during their
life-time—but to the conservative,
the respectable, the conforming.
Therefore, in presenting the new ideas of Bahá’u’lláh, we find ourselves confronted by spinal cord thinking; not that individual reasoning that must be carried into the cortex of the brain and there carefully analyzed and tested.
Everett Dean Martin* advances the interesting theory that “crowd thinking” is a sort of spinal cord reflex which never gets past the mid-brain, representing the level of intelligence in primitive man.
Because the minister, the judge, the professor, the banker, or our fathers and mothers, entertain certain ancient established beliefs that have become “conditioned reflexes,” their finality or their Truth is not necessarily established thereby. Taking anyone’s conclusions is like sailing a half-built ship.
When a general belief “is definitely implanted, its power is for a long time to come invincible, and however false it be philosophically it imposes itself upon the most luminous intelligence. Have not the European peoples regarded as incontrovertible for more than fifteen centuries religious legends which, closely examined, are barbarous? The frightful absurdity of the legend of a God who revenges Himself for the disobedience of one of His creatures by inflicting horrible tortures on His Son, remained unperceived during many centuries.† Such potent geniuses as a Galileo, a Newton and a Leibnitz never supposed for an instant that the truth of such dogmas could be called into question. Nothing can be more
* “The Behavior of Crowds,” Harper & Brothers.
† Cf. ’Abdu’l-Bahá “The Mystery of Sacrifice,” page 109, Vol. 7, “Star of the West.”
typical than this fact of the hypnotizing effect of general beliefs, but at the same time nothing can mark more decisively the humiliating limitations of our intelligence.”*
INTERPRETING the great command
of Bahá’u’lláh that stands among
the Bahá’i principles as “The Independent
Investigation of Reality,”
’Abdu’l-Bahá says that no
man should follow blindly his ancestors
and forefathers, but should
see with his own eyes, hear with his
own ears, and investigate truth in
order that he may find The Truth;
for the religion of ancestors is
based upon blind imitation; therefore
men should break from tradition
and seek truth for themselves.
The story is told that Dr. Fitch of Andover encountered in Burma a wandering Buddhist monk. His face bright with recognition, he said to the American traveler, “I perceive that thou art a follower of our Lord Buddha by the serenity and joy of thine appearance.” Dr. Fitch professed regret that he had not greeted the Monk by saying that his radiance and contentment showed that he was a follower of our Lord Jesus Christ.
All truly religious people inhabit the same country and speak the same language, though they designate themselves as followers of Moses, Zoroaster, Krishna, Jesus or Muhammad.
It is among those not truly religious, followers of form, devotees of dogma, spinal cord thinkers, that one encounters opposition, ridicule and persecution in whatever land or
* Gustave LeBon, “La Psychologie de la Foule.” Translation published by T. Unwin Fisher, entitled “The Crowd.”
era when presenting the glad tidings of the Kingdom of God. All the sacred literatures of the world inveigh against the fool—the man who, with no mental delinquency and an adequate equipment of intelligence, still refuses to learn or to change.
Bearing in mind then the painful nature of reasoning, the imperfect development in the average person of the power of logical and sequential thought, realizing that three-fourths of our conclusions about things in general are “conditioned reflexes” imposed upon us by the family, the state, private considerations, public mores, mental laziness, general indifference and social practice, it is small wonder that our initial reactions to any new and unaccustomed statement should be those of suspicion, resentment and denial.
THE BAHA’I Message per se is based upon Bahá’u’lláh’s teaching of the prophetic cycles: that every thousand years more or less God manifests Himself in the person of a Mighty Messenger Who thus appears from age to age to reveal the Will of God to men, to guide and to educate the souls of men, to establish higher social ideals and to inculcate more and more profoundly the great Law of Love—the end and aim of all spiritual culture. As each successive Manifestation appears He announces the Word of God as the authority for His Mission, and reveals His station as that of the authentic Mouth-piece of the Almighty.
Then inevitably follows His denial, rejection and persecution, not by irreligious scoffers but by the
most zealous and important upholders of religious belief, by those in short who are eagerly awaiting His very advent.
We have seen, in a cursory way, the psychological and physiological basis for this, the latter including the first and universal cause of fear—removal of support. The sudden jerking of the blanket from beneath a new-born infant causes every evidence of fear: how much more any attempt to shake the spiritual support which would plunge us into the terrors of the unknown, loose upon us all the morbid fears and ghastly apprehensions of an invisible universe bereft of law and protection.
It is small wonder then that the average person reared in the Christian tradition is alarmed and resentful when first presented with the Bahá’i claim that Bahá’u’lláh is the great Manifestation of God to this Day and that in Him the loftiest prophetic expectations have been fulfilled.
“But if, as you say, Bahá’u’lláh teaches, just as Jesus did, the great belief in one God the loving Father of all mankind, what do we need with Bahá’u’lláh? Why isn’t Jesus sufficient? Do you really intend to convey the impression that Bahá’u’lláh is as great as Jesus—for He is the only begotten Son of God? He was to come again with such definite credentials as riding on the clouds, descending out of heaven and giving supernatural evidence of His Presence to every eye. This is the first time that I have ever heard of Bahá’u’lláh, so how can you say that He has fulfilled the prophecies?” These questions will be answered in the ensuing article.
THE PROPHETS themselves, the founders, have loved, praised and testified of each other, why should we disagree and be alienated? God is one. He is the Shepherd of all. We are His sheep and therefore should live together in love and unity. We should manifest the spirit of justness and good-will toward each other. Shall we do this or shall we censure and pronounce anathema, praising ourselves and condemning all others? What possible good can come from such attitude and action? On the contrary, nothing but enmity and hatred, injustice and inhumanity, can possibly result. Has not this been the greatest cause of bloodshed, woe and tribulation in the past?
I ask you, is not fellowship and brotherhood preferable to enmity and hatred in society and community? The answer is self-evident. Love and fellowship are absolutely needful to win the good pleasure of God, which is the goal of all human attainment. We must be united. We must love each other. We must even praise each other. We must bestow commendation upon all people, thus removing the discord and hatred which have caused alienation amongst men. Otherwise, the conditions of the past will continue, praising ourselves and condemning others; religious wars will have no end and religious prejudice, the prime cause of this havoc and tribulation, will increase. This must be abandoned, and the way to do it is to investigate the reality which underlies all the religions. This underlying reality is the love of humanity. For God is one and humanity is one, and the only creed of the prophets is love and unity.”
--PHOTO--
Her Majesty Queen Mamie of Rumania (See Opposite Page)
HER great and beloved Majesty Queen Marie of Rumania, the first Queen in this new universal cycle of civilization to arise promoting the Principles of Bahá’u’lláh for better world understanding, invited the writer for the fourth time into her presence to meet her and her youngest daughter, her charming Royal Highness Princess Ileana. The other audiences had been in Controceni Palace in Bucharest, in Pelisor Palace in Sinaia and in the Royal Palace in Belgrade when Her majesty was visiting there.
But this fourth visit was the most lovely, unique and happiest of them all. It was an invitation to her summer palace “Tenha-Yuva” at Balcic, on the Black Sea.
O reader, take the mental automobile and accompany me, and you will journey into a new landscape; see an extraordinary palace, marvelous architecturally and absolutely beyond compare in color harmonies. It was designed by the Queen herself and it expresses her ideal of a little home to dwell in where every member of the housesold can live in perfect poise and joy and can be alone when he or she wishes to be. The palace is built on sheer, sternly rising white cliffs overlooking the Black Sea, a sea so melodious in its surging, so malachite green at the foot of the cliffs, so black in the distance far out where it mirrors the low-hanging deep blue clouds.
No one except Her Majesty Queen
Marie of Rumania would have dared attempt to build a palace on that glorious but almost impossible site. I am sure no once except Her Majesty Queen Marie could have persuaded her husband and the Rumanian Ministers to let her try to do such a thing! But they must have been exceedingly proud of this splendid triumph; and proud of their Queen who had the brains, the courage, the architectural genius, the color fineness to create this most original and fair “pearl” of a palace, “set” in the platinum gray of perpendicular rocks, and nearly circled by the sea. It is the most unusual setting and the most unusual palace in Europe.
The writer was so longing to see Her Majesty Queen Marie of Rumania that she could hardly notice the exterior life of Balcic, wonderful as it all was. Only subconsciously she noted and was pleased that this tiny little village of Balcic stretching around the rocks like a prelude to the palace setting, had flags flying at every door in honor of their precious Queen.
She sat alone in the motor car halted at the royal entrance gate while her card was being sent on to the palace in the distance.
Suddenly a bugler comes out on the cliffs far above and to the right and began to play a welcome. Yodlers on still higher rocks echoed the sweet sounds. What a hospitable welcome from a Bahá’i Queen to the messenger who is bringing
the greetings from the Guardian of the Cause Shoghi Effendi and the devoted good wishes of Bahá’is from every land!
The Commisar of the palace met the guest and showed her to a charming little palace which she thought was the Queen’s home, but no, it was the guest palace! There are several little palaces so each one can have his own quarters here at “Tenha-Yuva.” There in the guest palace the writer was shown into a room full of autumn colors so warm, so vivid, so fresh and vibrant with beauty! Surely the Queen must have arranged these flowers, they were so exquisite. I felt she had been there and placed them herself and her presence had blessed the apartment.
The other guests came from their rooms and we went down the stone steps, admiring each terrace gay with perfect flowers, not too many but growing just in the right places. A pumpkin vine with its flat, round, yellow fruit rested over the roof of a little rest house. Blue larkspurs were charming along a yellow-grey wall and thousands of burnt-orange zinneas massed the lower terraces. Passing a great oak tree bending far out over the sea and just back of it a stream of sweet water, we came to the palace which is just at the edge of the sea.
It is wondrously beautiful.
In the long wide entrance hall with its white side walls adorned with tile mosaics in rare blue, the great dark oak table has a collection of very historic old pewter vases, pitchers, and bowls from Turkey. Brilliant red zinneas mixed with gold were the flowers
--PHOTO--
“Tenha-Yuva,” the summer white house of peace of Her Majesty Queen Marie of Rumania, at Balcic, on the Black Sea.
in bowls here, giving just the rich touch of color that brought out the beauty of the art treasures and furnishings.
Then we go into the diningroom where the great windows overlook the sea. Such a diningroom! There color and grace and harmony play together and please every eye. The long dark oak carved table is set with a Chinese blue silk cloth embroidered with silver eagles, and arranged on this are low bowls of glowing gold and orange-bronze flowers, rare silver pieces and crystal. The open fireplace has a cheerful warmth to offer and the whole room breathes
welcome and great comfort with beauty unsurpassed. The walls are white and the furniture black walnut richly carved. Her Royal Highness Princess Ileana was here with some other friends who have come in just ahead of us. She was so friendly, so radiantly well, so beautiful and happy. She was dressed in her naval costume for she had just come in from the sea. She had on a white silk tailored shirt with collar and tie, a blue military coat trimmed with gold braid, a short cloth skirt and grey hose. The sister of Her Majesty, Princess Hohenlohe, who came from her feudal castle, Langenburg, in Wurtemberg, Germany, was a guest that day.
As all were conversing, I saw a moving sunshine-yellow silk curtain which was hung at the window back of the circular arch and in that moment down the circular open stairway, pausing in the white arch, came her dear Majesty Queen Marie of Rumania. She was beautiful, a little pale, and very slender. She was dressed in black with touches of white at the throat, and cuffs of white peeped through the wider openings of her graceful black cloak or aba. She wore the wonderful ropes of pearls and each ear was adorned with one large round pearl. Her “Juliet” or rather “Marie” headdress was of white silk. One does not think of naming this Queen’s attire as “clothes.” They are not something that she just “puts on.” They are a tout ensemble creation chosen by a consummate artist to express her moods, her spirit.
People may say she loves clothes, but perhaps she is not dressing
just for herself, but for eyes to see perfect art and perfect beauty. She is born a great artist and to her it would be a crime not to express beauty in everything she wears and in everything she arranges in her home. Certainly her gowns and her furnishings—some of which are very expensive and some inexpensive—delight and uplift every passing eye.
But it is the lofty great spirit looking out through the windows of her beautiful eyes that one sees first, and last, and remembers longest. She greeted the Bahá’i visitor graciously and invited her to sit beside her at her left, at table. Her Majesty’s sister sat at the right. The conversation, which was general, was in English, French and German. Her Majesty sat at one end of the great table and Her Royal Highness Princess Ileana at the other.
Her Majesty in a little interlude explained to me that “Tenha-Yuva.” is a Turkish word and means “a solitary nest.”
“I saw the beautiful tree leaning over the sea,” she said, “and the sweet water stream flowing back of it. The tree and the stream decided me to build here.”
In the distance we saw the little yacht of Her Royal Highness Princess Ileana close to the warship and Her Majesty said: “It is not really a yacht; it is a yawl and it is called Isprava, that means a happy adventure.”
Then the conversation flowed back to other topics. Several kings and presidents were spoken of and each time Her Majesty praised their work for this generation. When the writer spoke of President
--PHOTO--
Her Royal Highness Princess Ileana, of Rumania
Thomas G. Masaryk of Czechoslovakia, what a savant he is, and how much he is admired and loved in university circles of Europe, Her Majesty responded: “Yes, he is loved everywhere. He is one of the great humanitarians of this century.”
Later in the luncheon conversation one of the men present said jokingly: “Well, Ileana, what Prince have the newspapers engaged you to today?” “Every day my poor Ileana is supposed to marry some one else!” said the Queen. “I shall not let her go away in a hurry, if I can help it.”
The writer told them of a country where the young men said: “If you do meet Her Royal Highness Princess Ileana, tell her we all wish her to marry our King!”
Anyway, whoever wins this sweet and serious girl will find that underneath the fun and gayety is a young woman who is trying her very best to help humanity. She is spiritual and her whole life is based upon religion. That is what impressed me most. She is genuine, very lovable, and she is full of enthusiasm.
AFTER THE luncheon was over, Her Majesty Queen Marie of Rumania and Her Royal Highness Princess Ileana invited the writer upstairs to their drawingroom for a little talk alone, the others going over to the guest palace. Sitting in this glorious apartment overlooking the singing sea, the real meeting with Her Majesty and Her Royal Highness took place. The Queen asked about Shoghi Effendi, Guardian of the Bahá’i Cause, and about the sister of ’Abdu’l-Bahá, whose name is Bahiyyih, but who is known among the friends as the Greatest Holy Leaf. The Queen said she would like so much to meet them; she would like to go to Haifa and ’Akká and pray at the holy tombs of Bahá’u’lláh and ‘Abdu’l-Bahá, and visit the great prison where Bahá’u’lláh and His family and followers were imprisoned. Her loved Majesty said: “Ileana and I will go to Egypt and Palestine this winter after the New Year and we shall surely go to Haifa.” Her Royal Highness Princess Ileana told me: “I am always looking forward to going to Haifa; I shall go when I can.”
They asked about the long trip the writer is going to make to the Far East. Knowing that I came
from Constantinople to bring the greetings of the Guardian and the friends throughout the world and to see her and say goodbye before I leave Europe and that I am returning at once to Constantinople, Her Majesty said: “I hope as soon as you return you will be able to see the Ghazi Kemal Pasha. I know he has done such tremendous work for the development of his country, and he is so liberal in his thinking that the Bahá’i Principles would lead him to that part he is still looking for—religion that is not fanaticism. The Bahá’i Cause gives everything, without putting those barriers from which free thinkers with such difficulty have freed themselves. One is not chained by the Bahá’i Teachings. There is a straight road to walk on in admitting all the great Prophets who have gone before.”
Then we spoke of her lovely home in Balcic which she has created. No flowers in Constantinople or in Constanza were so fine as those grown in her cliff gardens (where it is difficult to grow anything). Her home designed by herself might almost be a holy house, for the tower rises up a little like those in the Rumanian churches. “I love this home in Balcic so much,” she said, “for in this region there are so many different nationalities united. We can smile on all equally and spread good understanding. Here in Balcic and round about no one has closed doors or windows to the country houses.”
Mention was made of the Turks for there are some in that part of Rumania, and Her Majesty added: “I am very fond of the simple
Turk. He is hard-working, frugal, honest and devoted.” Certainly the nationalities get along happily here.
HER Royal Highness Princess
Ileana has an atelier here in Balcic
and she is modeling a Bulgarian, a
Turk, a Rumanian and a Russian.
I was interested in this earnest and
beautiful Princess who sat on the
divan close to her mother.
“Whenever I have a difficult mission which requires amiability and diplomacy,” said the Queen, “I send Ileana. I can always count upon her to do it as I would do it myself, and she has youth and strength, which are added assets. My daughter has a brave spirit to do. I can use for her the words in the Bible which I always use for myself: ‘Whatsoever thy hand findeth to do, do it with thy might.’”
Her Royal Highness Princess Ileana had to leave early. She was going out on the gunboat to do some maneuvering, as she is just learning how to bring a ship to pier. “The naval work is my pastime,” she said before she departed, “but my real work is the Young Women’s Christian Association and Girl Guides and I am very interested in all progressive social work, and all that will help for the future. I throw my whole soul into anything that will be helpful for the country.”
They were so kind to give the photographs, autographed, which form the illustrations of this narrative. An Indian one (which may be published at another time) was taken in the United States, where the Indians called the Queen
“Morning Star, the Woman we have always waited for!”
Her beloved Majesty gave a beautiful picture to be sent to Shoghi Effendi, Guardian of the Bahá’i Cause, and with it she sent a message of love and faith.
And now, like the ceasing of music, the visit in its outer form comes to an end, but the Queen and the Princess, for whom Bahá’u’lláh
and the Hosts of the Supreme Concourse have waited, have arisen to promote these Teachings for the New Day of God. One saw them doing it, right there in the little group of “the solitary nest” and from those white cliffs that day Went a message that may reverbrate around the world and be acclaimed by the Angels of the Abhá Kingdom!
Every age requires a central impetus or movement. In this age the boundaries of terrestrial things have extended; minds have taken on a broader range of vision; realities have been unfolded and the secrets of being have been brought into the realm of visibility.
As this is the cycle of sciences, there must needs be new teachings, a new revelation is required and a new life wanted. The minds and hearts refute the veracity of ancient opinions. New ideas are called for and new principles are urgently demanded which may fill the requirements of this age, be as the spirit of this century and as the life of this period.
It is impossible to realize the grandeur and spiritual significance of these peerless days! God is establishing in the hearts of men His Kingdom of peace and good-will. Blessed are those who have taken part in this glorious work.
The author is a member of the Bahá’i Youth Group of Montreal which is extremely active in spreading the principles of the Bahá'i Movement. He was born in Hungary and has been in America only a few years.
DOES Youth Belive? No, they do not, is the answer of the sophisticated youth of today who no longer believe what they have been taught, namely, to believe in a God whose existence nobody could prove; to believe in the creation story, which is contrary to scientific thinking; and to accept principles of ethics which nobody practiced.
They listened in their childhood with reverence to their religious teachers and watched with respect the allegiance of their parents to their spiritual teachings, but today the youths are looking at the cherished ideals of their fathers as unrealizable aspirations and rather impracticable. Some of the youths of today are turning away from all religious organizations because these institutions do not practice what they preach, nor do they always believe in what they teach. They also have to give up hope for support from many of the new generation because they are incapable of offering any practical assistance to the solution of the social problem, while the realization of its devastating influence is deeply penetrating into the awakening conscience of the New Youth.
In everyday life we distinguish a Jew from a Christian, a Muhammadan from a Zoroastrian, by their beliefs in their respective Manifestations.
An average observer, consequently, would identify a Bahá’i with one who believes in Bahá’u’lláh, the Manifestation of this Age.
A closer investigation, however, will reveal that there is a marked difference between the man-on-the-street, who believes in Christ, and a Bahá’i, who has faith in Bahá’u’lláh. It is the difference of faith and belief.
It is of no little import to distinguish these two terms, especially if we are approaching the youth of this age who are revolting against any kind of religious belief or man-imagined creed, while the Bahá’i Faith can appeal to the most scientific minds, and logical thinkers, if it is presented in its purity as exemplified by its Founders.
Belief belongs to the material plane; faith to the spiritual. Belief is a limited, mental conception of a man-imagined truth, which we do not necessarily practice; while faith is the conscious knowledge of a reality, which is permanent, unchangeable, touching the infinite, transforming our lives and thoughts as exercised in our everyday deeds and actions.
Belief is the credulity of a child in beautiful fairy stories, in the existence of dragons, huge giants and other supernatural creatures. It is also the sincere belief of multitudes of people in the mentally
conceived interpretation of the Bible, that, for instance, our particular denominational congregation offers the only possible salvation of our souls; that our Bible is the best Bible of the world; that our teachings are the only teachings given by God; that the world has been created in seven days; that the Red Sea separated when the Hebrews escaped from Egypt; and that all those who do not believe as we do are deprived of spiritual growth.
People believe in these stories just as sincerely and loyally as little children believe in fairy stories, because they do not question nor dare nor try to verify whether these mental conceptions have any real foundation or not. Such is belief; but faith in Christ and the Holy Spirit is quite different.
The youth of today cannot and do not accept such creeds based on ignorance as faith—as the primary requirement for a religious life—a religious life which is intended to be the backbone of our character, the foundation of our moral life and future career. They would rather renounce their belief in God, their religion or faith; and they would rather sacrifice all the sacred things inherited from the past than
accept a belief which cannot withstand scientific verification.
’Abdu’l-Bahá said: “By faith is meant first, conscious knowledge; second, the practice of good deeds.”
“Man must prove whatsoever he speaketh by deeds and actions. If he claims faith he must live and do according to the teachings of the Kingdom of Abhá.”
“Faith is not so much what we believe as what we carry out.”
“Faith embodies three degrees: To confess with the tongue; to believe in the heart; to show forth in our actions.”
This is faith in the truest sense of the word in contradistinction to belief. Against such a faith the youth will never revolt; no mind, however brilliant, will ever resist or attack it. The knowledge of such a faith satisfies our highest aspirations and deepest spiritual yearnings. It leads us towards a nobler fulfillment of our life. It gives us peace and contentment. It inspires us to develop to the fullest extent our latent capacities. And it helps us to realize the significance of the words of Bahá’u’lláh, that “the essence of faith is fewness of words and abundance of deeds; he whose words exceed his deeds, know verily his death is better than his life.”
“The Prophets of God voiced the spirit of unity and agreement. They have been the Founders of divine reality. Therefore if the nations of the world forsake imitations and investigate the reality underlying the revealed Word of God they will agree and become reconciled. For reality is one and not multiple.”
The author, well known to the readers of The Bahá’i Magazine through his previous contributions, gives us a delightful group of spiritual etchings of scenes in Palestine, from which place he has just returned. The series will continue for several months.
A VILLAGE of walled streets, of white flat-topped houses, with stone walls and roofs, a convent and several churches and religious institutions grouped together on a steep hillside. The winding streets centre on the road that leads to Tiberias, Jerusalem or Haifa.
It seems hard to visualize that this little, unimportant spot has an eternal place in the history of mankind.
We see the village well—now a place where water is supplied by turning on a tap as needed—fed from a spring in the hill above. It is called Mary’s Well. We may not know where the carpenter-shop of Joseph was situated, probably in an old bazaar long since vanished from human ken; but we can, however, dimly realize that here, nineteen hundred years ago, lived a little Hebrew boy, destined to become a Divine Teacher and a Savior of mankind.
The village had no reason for such a career. It was, and still is, impotent in the affairs of the world. It is but an incident on the high road leading from Jerusalem to the Lake of Galilee. What made it possible that one of its natives arose to such preeminence, that He profoundly affected nations, governments and religions; and although put to death as a man unfit for human society, yet kings and prelates,
even to-day, bow and do homage to His name?
Is there no lesson for us to today, no thought that may shed light on the mystery of our own life? This land today is the seat of intense religious hate, commercial warfare, and national predjudice. But it is not over the teachings of this lowly Nazarene; yet the message of human and divine love which He and all other Manifestations of God taught is still the sole solution of its problem.
What made Jesus great, victorious in utter defeat? How did He conquer, and why are His words still extant and full of dynamic life and possibilities for individuals and nations? It could not have been because He was a Jew, nor because of education or social standing. Nay, these were all absent! He was not considered an Adonis nor a Samson of mighty strength, nor a David with martial power. No, not any of these.
It was rather a spiritual power that resided in Him. From Him flowed a mysterious influence that captivated or repelled all who sought His presence. To people with loving hearts He became the healer, the teacher, the comforter. From those with selfish ambitions and theocratic powers, He received only hatred, opposition and death.
It is so, even today. The Spirit of Jesus, the Universal Christ, that
spoke and healed nineteen hundred years ago is still with us. It still calls in soft and yet insistent tones. The light shines through many teachers, its love has burned in many hearts, for God has spoken through His Holy Prophets ever since the world began: “Come unto Me, all ye that labor and are heavy laden, and I will give you rest.” As we go from place to place in the Holy Land, we still see men and women heavy ladened—human beasts of burden seeking rest—still
carrying loads of ignorance, prejudice and hate.
In this ancient land has been given, age after age, the sublime message of the Prophets from Abraham to Bahá’u’llah. Still the land mourns and will not hear and obey, The white walls of Nazareth still shine on the barren hillside, mute witness of One who found and made manifest the Light, Love and Power that alone can transform this world into a heavenly garden of love and beauty.
The following article was published in The Japan Times and Mail, Tokyo, when His Imperial Majesty the Emperor graciously accepted the gift of seven volumes on the Bahá’i Teachings which were presented at the time of his coronation. The editor of this Japanese newspaper has harmoniously set forth the fundamental teachings of the Bahá'i Movement.
BAHA’U’LLAH and his teachings which originated in Persia over a century ago, are now fast gaining an universal recognition all over the world. His Imperial Majesty the Emperor graciously accepted a gift of 7 volumes on the new religion presented by the Baha’i Society, founded for the purpose of promoting the religion, through Dr. Rokuichiro Masujima, eminent lawyer and member of the Middle Temple London. It may not be inappropriate to refer to the new religion in some details on this honoured occasion.
The leading factor in human progress in the history of “ascent of man” is the advent, from time to time, of men who pass beyond the accepted ideas of their day and become
discoverers and revealers of truths hitherto unknown among mankind. The inventor, the pioneer, the prophet—whoever the case may be—these are the men on whom the transformation of the world primarily depends.
This unshakable truth is clearly demonstrated in every walk of life but none so clearly as in religion. Alone against the world, without a single human being capable of understanding him or of sharing his great responsibility which he alone realizes, he arises, like a torch in darkness, to proclaim his gospel of righteousness and truth.
HISTORY OF FOUNDER: There was born in Persia between dawn and sunrise on 12th of November, 1817
a son of Mirza ’Abbas of Nur, a Minister of State. He was named Mirza Husayn ’Ali who afterwards assumed the title of Bahá’u’lláh having realized his mission in life Bahá’u’lláh declared that he was the long-expected educator and teacher of all peoples, the channel of a wondrous Grace that would transcend all previous outpourings, in which all previous forms of religion would become merged. He laid a foundation which affords a firm basis for Unity throughout the world and the inauguration of that glorious age of peace on earth, goodwill among men. Search after truth, the oneness of mankind, unity of religions, of races, of nations, of West and East, the reconciliation of religion and science, the eradication of prejudices and superstitions, the equality of men and women, the establishment of justice and righteousness, the setting up of a supreme international tribunal, the unification of languages, the compulsory diffusion of knowledge and many other teachings were revealed by the pen of Bahá’u’lláh, the prophet. Much of his teachings were specially addressed to the Rulers and Kings of the world.
It is evident to all with enlightened minds that a new era is about to begin. The old principles of materialism and egoism, the old sectarian and patriotic prejudices and animosities are perishing amidst the ruins they have wrought. Signs of a new spirit of faith, of brotherhood, of internationalism are evident everywhere. Revolutionary changes of unprecedented magnitude have been occuring in every department of human life. The old era is not quite dead yet. Evils
there are in plenty but they are being fought with a spirit of love of righteousness. Clouds there are in plenty but the light is breaking through and is beginning to illuminate the path of progress and to reveal the pitfalls of the onward way. The onward way! Bahá’u’lláh believed himself the champion of the progress and “one shepherd for one fold.”
THE WRITINGS OF Bahá’u’lláh are
most comprehensive in their range
dealing with every phase of human
life, individual or social, material or
spiritual. Bahá’u’lláh insists that
his followers must be distinguished
by brotherly love and courtesy.
Above all he insists that elementary education should be general. The fundamental importance and limitless possibilities of education are proclaimed in the clearest terms by the prophet. The teacher is the most potent factor in civilization and his work is the highest to which men can aspire. Education begins in the mother’s womb and is as unending as the life of the individual. lt is a perennial necessity of right living and the foundation of both individual and social welfare. When education in the right sense of the word becomes general, humanity will be transformed and the world will become a paradise.
The thing of paramount importance in education is character training and Bahá’u’lláh teaches the utmost importance of lives and characters of the child’s parents, teachers and habitual associates. “Knowledge is like unto wings for the being and is like a ladder for ascending. To acquire knowledge is incumbent upon all, but of those
sciences which may profit the people of the earth, and not those sciences which begin and end in mere words. The real treasury of man is his knowledge which is the means of honour, prosperity, joy and exaltation.“
In all ages the prophets of God have foretold the coming of an era of “peace on earth, goodwill among men” and the followers of Bahá’u’lláh believe their Master’s teachings confirm the prophecies and declare that their fulfilment is at end.
“You are all fruits of one tree, the leaves of one branch, the flowers of one garden,” “Glory is not his who loves his own country, but glory is his who loves his kind.” They are two of the most characteristic sayings of Bahá’u’lláh. Unity—unity of mankind and of all created beings in God—is the main theme of his teaching. We must exercise the utmost love toward one another. “Everything must be done in order that all humanity may live under the shadow of God in the utmost
security, in happiness of the highest type.”
ALL THE SIGNS of the times indicate that we are at the dawn of a new era in the history of mankind. Hitherto the young eagle of humanity has clung to the eyrie in the solid rock of selfishness and materialism. Now the era of confinement is at an end and it can launch on the wings of faith and reason into the higher realms of spiritual love and truth. It will no longer be earth-bound as it was before its wings had grown, but will soar at will to the regions of wide outlook and glorious freedom. One thing is necessary. Its flight must be sure and steady. Its wings must not only be strong but they must act in perfect harmony and coordination. Who knows Bahá’u’lláh’s prophecies and ideals may not come true with the help of his outspoken teaching? Who could deny a paradise on earth of Bahá’u’lláh’s inspiration is impossible under his glorious banner of love of Unity?
“Bahá’u’lláh declared the ‘Most Great Peace’ and international arbitration. He voiced these principles in numerous epistles which were circulated broadcast throughout the east. He wrote to all the kings and rulers encouraging, advising and admonishing them in regard to the establishment of peace, making it evident by conclusive proofs that the happiness and glory of humanity can only be assured through disarmament and arbitration.”
MOST moderns have decided that by constant affirmation of personal excellence they will successfully conquer existence. By reiterating with sufficient frequency the phrase, “I am brave,” they will be enabled to cope victoriously with the powers of darkness. The words “I am prosperous” are conducive to wealth. “I am capable,” must inevitably result in efficiency, and so on. The doctrine is sufficiently truthful to seem entirely so. It has an appeal which necessitates analysis.
The affirmative attitude is undoubtedly a vital prerequisite of well-lived life. The words of ’Abdu’l-Bahá were continually affirmative; in prefacing an address, for example, we find again and again such thoughts as the following: “How joyful it is to see such a meeting as this, for it is in truth a gathering together of ‘heavenly men.’ We are all united in one Divine Purpose, no material motive is ours, and our dearest wish is to spread the Love of God throughout the world!” Often people who knew that they possessed some particular fault would be praised by ’Abdu’l-Bahá as manifesting its opposite virtue, and as a result would be strengthened to achieve it. Obviously no creative thought is negative. Affirmation, concentration on excellence, is essential.
But is it reasonable to concentrate on one’s own excellence, which, however great, must be largely assumed?
We see at a glance that the practice is unwholesome. Carlyle will tell us that, “The healthy know not of their health, but only the sick:” he says that excellence is unconscious of itself. And be this as it may, it is certainly tiring to think of human beings going through their lives in one unceasing, conscientious process of affirming their own excellence. “I am beautiful; I am brave; I can make all the money I want.” Surely no one with the remotest sense of humour should be able to subject himself to such knowingly inappropriate eulogy.
And yet this is the approved modern attitude—an attitude not limited to any one sect or school, but largely permeating society. It is the development of our hundred year old trust in tools and appliances; the outcome of our increasing control over nature. Before the marvelous productions of science, human beings were more humble; if the plague swept a city, they hurried to cathedrals and prayed; whereas now our doctors keep disease in check, and we therefore stand up and loudly affirm our immunity. Our mechanistic perfection is such that even the more charitable of the intelligentsia insist that we have “outgrown God.” Where is the need of faith when you can cross oceans in ships so large and well-built as to preclude any possibility of danger? Evidently this God-given renewal of science has been met with the
same pompous, ungratefulness which resulted from the renewal of learning after the Dark Ages.
THE BAHA’I ATTITUDE is in striking contrast to the doctrine of self-dependence. The Bahá’i affirms, not his own excellence, but the excellence of God. He relies on God alone, and on no other power in the universe. In this way a two-fold situation is realized: by concentration on the perfections of the one universal God, people are bound together in an unbreakable harmony, where reliance on their personal excellence produces only selfish discord; and secondly, they find true strength by relying on God, where only the stalest illusion of strength results from self-dependence. Bahá’u’lláh says in the Hidden Words,
“O Son of Spirit! There is no rest for thee except if thou dost renounce thyself and turn unto Me; for it behooveth thee to glory in My name and not in thine, and to put thy trust in Me and not in thyself. For I desire to be loved alone above all else.” Far from insisting on his own excellence, the Bahá’i has an honest and humble conception of his place in relation to his Creator:
“Sad are we: bring to our hearts the joy of heaven. Prisoners of the nether world are we: bestow upon us the freedom of the realm of might. . . .
In the bondages of passion, desire and temptation are we: release us from these chains and fetters. . . .
Faded are we: refresh and rejoice us by the outpouring of the Holy Spirit.
Dead are we: quicken us by the life eternal . . .”
How different this is from asserting that we are superior products of humanity, prosperous, successful, and altogether at the peak of civilization. On the other hand since wisdom forbids lack of self-respect or a sense of personal inferiority, ’Abdu’l-Bahá lists the love of self as one of the five kinds of love, and proclaims that, “If the love of self is a realization that one is a creature of God and must therefore attain to the station appointed for him, this love will be an uplifting one,” although he warns us that the love of self “if directed to the ego will deprive man of all true development.“
THE BAHA’I, THEN, declares himself evanescent, abandons himself to the Will of God, lives in a state of “radiant acquiescence,” and yet he maintains the ever vital balance and proportion which mean perfection, because he believes in and aggressively asserts the freedom of his own will. ’Abdu’l-Bahá tells us that although we are subjected to certain things such as sleep, death, misfortunes and the like, other conditions, such as choosing between good and evil actions, are in our own control. It may be pointed out for those who insist on heredity and environment as the sole determinants of action that the divine power can entirely counteract these, and make of some poor fisherman a resplendent saint; and moreover if there were no free will there would never exist that eternal inward struggle which is the first mark of the human being.
’Abdu’l-Bahá says, however, that without the help of God man can do neither good nor evil, just as a sailing ship is helpless without the power of the wind, although when the wind blows, the ship’s rudder may direct it either east or west. “Though the choice of good and evil belongs to man, under all circumstances he is dependent on the sustaining help of life, which comes from the Omnipotent. The
Kingdom of God is very great, and all are captives in the grasp of His power.”
It is, then, essential that humanity acquire the insight necessary to foregoing this blind dependence on tools and human agencies. While appreciating our own much increased capability and all the blessings of our modern civilization, we must have faith, not in these, but in God who has given them to us.
“How is universal peace to be established? By the education of the public with the sentiments of peace. Today the full realization of universal peace is the panacea of every disease . . . This military and naval expenditure is a great disease . . . The remedy of this disease is through universal peace. This will insure public safety. Today that which is the cause of dispersion is war. If the nations enter into a faithful agreement to leave off all warlike preparation at once, they shall secure for themselves and their posterity eternal welfare. They shall become freed from every difficulty and international confusion. This end must be obtained through the development of the intellects and the inculcation of peaceful ideals in all the institutions of modern civilization.”
IT was the Sunday before vacation; and we as strangers were among the audience that thronged the chapel of Howard University in Washington, D. C. The Christmas vesper service is a precedent which is becoming a tradition because for eight years this program has varied but little. In this university for youth of the colored race one may find the lost spirit of Christmas—that time, long since, when frankincense and myrrh were the Christmas gifts.
Frankincense and myrrh were brought that Sunday in Washington although the day was mild as northern spring. Because Christ had been born joy was released; before this supreme mystery hundreds of radiant youth sat hushed.
They had marched into the chapel impressively. In the processional girls in white bore tall white candles, ranks of young men followed. By the light of the candles their faces were different from the usual careless college throng; one sensed a maturity that comes only from a taste of life’s problems, nobility, resolution. The ovals of those faces turned towards the platform were serene, were waiting.
Then began a program in which waves of sound from the trained voices of many singers streamed in the direction of the Throne. Adoration called to Divine Love. I began to feel the beating of the heart of that great institution then, steady, rythmic, strong. Together we sat in a sustained moment of cosmic
consciousness, best described bv ’Abdu’l-Bahá’s phrase, “One soul in many bodies.” The chorus sang from The Messiah, “Surely He Hath Borne Our Griefs,” and a single exquisite voice promised, “He Shall Feed His Flock”; the rendering of VanDyke’s “The Other Wise Man” by one who interprets as literature is seldom interpreted; then Carols,—and it was dusk. A flame passed down the rows of candles held by the white-clad girls and the long rows of students passed out singing very softly.
A college now known throughout the world as the one great institution for higher learning of the colored people where the highest types of a race are brought together in the fire of youth—such an assemblage caught in the soaring rapture of song and the emotion of religion reminded me of ’Abdu’l-Bahá’s words: “All humankind share in common the intellectual and spiritual faculties of a created endowment. . . . All races, tribes, sects and classes share equally in the bounty of their Heavenly Father. The only real difference lies in the degree of faithfulness, of obedience to the laws of God. There are some who are as lighted torches; there are others who shine as stars in the sky of humanity.”
The keeping alive of the special genius and talents of the race especially that spiritual heritage which is a rich gift from an otherwise grudging past, and the directing
of its dynamic into the channels of life has been the concern of the wise founders and trustees of this educational institution. Essentially religious although non-sectarian, it has fostered the devotional spirit and provided the means by which that spirit working outward in the direction of life might be expressed through creative and co-operative mediums.
That spirit which made itself manifest at the Christmas Vespers of the established college of 1929 where facilities for the development of youth along medical, theological, educational, musical or scientific avenues of work are available, and where about eight thousand students have been graduated equipped to fill places of responsibility in their chosen pursuits—that unmistakable outpouring of the Holy Spirit was apparent at a prayer meeting in 1866 when a devoted little missionary group determined to establish a school “for the elevation of the freedmen.” The Will of God found an instrument in the consecration of these people and the impossible happened, in fact the early history of this college is a story of miraculous growth and absorbing interest. Six months from the original statement of the philanthropic project in February, 1867, Congress accepted the draft of a charter which provided for a university with five defined departments of learning.
There was a great need and as great a faith. The Normal Department, in which but four students had registered, opened in May in a small frame building which was soon to be crowded with eager life. The structure became a Normal,
Preparatory, and graded school became a Medical School, an evening school. There was no endowment, no money in the treasury then, yet when a committee went out to locate a site for the new university it purchased a hilltop of one hundred and fifty acres then outside the city, and was enabled to obtain funds by advantageous sales of this land as city lots.
So Howard University was opened—to freedmen, a college for the colored youth of the land—those refugees who had become the problem of an unwilling capital, those hostages of war who were pouring by thousands into the city of Washington to take shelter in woodsheds, and stables and barracks. A college had been opened for freedmen! Was it true? They came to enquire: they entered with or without money; they entered with or without knowledge; they came, bearing picks and spades and hammers to build the school, to drain and grade the hilltop—of their hopes.
We as Americans have a traditional reverence for pioneer stock. Where is our tribute to the pioneer spirit of those youth who hastened to Howard University? Although more recent forebears of a newer lineage, their gallantry, courage and vision have produced descendents who in increasing numbers are adding a newer, deeper note to our American culture.
Very significant in connection with the opening of the college was the fact that while it was founded primarily for colored youth, its doors were open to all. And it is historically true that many so-called foreign students—Koreans, Japanese,
Hindus and others—have been educated in this great institution. Most significant of all, it seems to us, is the fact that white women were received in and graduated from Howard University Medical School before any white Medical College opened its doors to them in Washington.
An interpretation of Christianity, vital, mystical, dynamic, kept alive the group soul. The spiritual leaven, they had it, to raise the raw unpalatable mass of an under-privileged race to the most startling record of attainment, it is generally conceded, that any race can claim in a given length of time. In reading the lives of those members of the race who have striven to the foremost ranks we find a heroic record of the surmounting of great obstacles of environment. They have exhibited the power of a seed in the springtime against the weight of a stone. Somehow they have pushed through.
The seed in the spring time feels
the magnetic urge of the sun; a new power released within it enables it to respond. It has been dormant and now it is embued with force for it is spring. But does the seed know the reason for this strange, new life? It is an interesting and arresting fact that in 1863 the Bahá’i Movement, often designated as the Spirit of the New Day, was introduced in the Orient through the pronouncement of Bahá’u’lláh. He foretold an age when “all men shall live together as brothers” and stated a specific plan by which the new civilization might be made actual. Pertinent to the founding of Howard University in 1867 and the events in American history which preceded it, are the statements in Bahá’u’lláh’s Book of Laws that chattel slavery shall be abolished from the world, that there shall be universal education in which every child shall be given an equal opportunity, and that prejudice based on racial distinction is not of God.
“God has not given us intellects for the purpose of making instruments of destruction; He has granted us this power that we may be diffusers of light; create love between hearts, establish communion between spirits, and bring together the people of the East and the West. Has the Divinity conferred upon us this blessed power only to carry devastation and ruin into other countries?
“Every cherished effort must extend its powers to other souls. Is there anything more cherished than the mind of man? We must expend these faculties of reason in the cause of human union, for we are the children of Adam. An invisible spiritual power is ever exercising an influence over the hearts and minds of men. Why should we abandon the holy power which binds us together and cleave to the barbarous traditions which keep us apart?”
The following letter to a group of inquirers into the Bahá’i Teachings, was written by Mr. Howard MacNutt a Bahá’i teacher a short time before his passing. In its dynamic appeal are epitomized statements which Mr. MacNutt made in his many classes and lectures.
IMPELLED by the Divine Spirit of Guidance and pure motive of service in the Cause of God, we wish to set forth to you briefly a statement of the Bahá’i foundation, the universality of its teachings and an outline of its historical significance.
From personal association with ’Abdu’l-Bahá and through intimate acquaintance with Bahá’is in many countries of the world, we are able to testify faithfully that the Reality of Divine Religion, the pure Revelation of the Will and Word of God constitute the Bahá’i foundation. The evidence of this is convincing from every standpoint. For instance, nothing could be more impressive to us as Christians than the realization that although Christianity as a theological system is torn and divided into numberless channels of creed, dogma and divergent interpretation which form irreconcilable barriers and prejudices between its own sects, denominations and churches,—yet great numbers of its followers and exponents trained in these varying creeds and codes are found among the Bahá’is blended now with each other in love and agreement, glowing with the spirit of unity and service. This unity is a direct bounty of God. It has strengthened, cemented and glorified their Christianity which has now become a visible expression and actual reflection of the Commandment of Jesus Christ “that ye love one another
even as I have loved you.” This station and attainment is the Reality of the Divine Religion, the true Christianity of Christ, the valid, heavenly, divinely spiritual Bahá’i foundation evidenced by Its fruits and accomplishments. For unity through the love of God manifest in human hearts is the Revealed Will of God, the Bestowal of the Holy Spirit, the Commandment of God, the Glory and purpose of the “Word made Flesh,” the quintessence of all religion.
This Effulgent Light shining forth from Bahá’i-Christians to nations and peoples; irrespective of their religious heredity or racial beliefs proclaims the Oneness of the World of Humanity and reveals the Divine Plan of Universal Peace. From it emanates a spiritual power and dynamic impulse of reconciliation and true redemption; a power transcending mere human effort through man-made creeds and limited theologies of interpretation. Furthermore this miracle of blending and reconciliation in the Bahá’i Spirit is witnessed extensively among Muhammadans, Jews, Parsees, Buddhists, Brahmins, religionists of all kinds and conditions East and West, who have heard the Bahá’i Message and are impelled by Its purifying, illuminating influence to abandon their prejudices and to manifest loving attitude of recognition toward their own divergent sects and toward each other. The wonderful penetrative virtue of
the Bahá’i spirit also welds and blends in homogeneous unity philosophers, scientists, atheists and others who wander hopelessly in the obscure valleys of materialism.
It is evident therefore that the Bahá’i Revelation is universal in Its Message and Teaching. Humanity has become one vast family; nation conjoined with nation, interwoven in thought, commerce, conditions and the necessities of existence; the problems of one the problems of all; mankind now interdependent physically, mentally, spiritually. The questions confronting the world are universal questions; the solution of them must be a universal solution. The exigencies of former cycles were provincial, limited to a race, nation or people; the crucial needs and requirements in this Day are international, worldwide. As the ailment afflicting mankind is universal, the remedy forthcoming must be for “the healing of the nations.” Justice, equity, brotherhood, international and interracial agreement focus and find their realization only in religious unity. Lack of religious unity is the real sickness of the human world, God alone can give man relief and release from the tyranny of himself. “Not by might, nor by power (armies), but by My Spirit saith the Lord,” is the divine key to human difficulties. Throughout the world, the Bahá’i leaven, the Spirit of God is working. In due time, the “whole shall be leavened” and the “Will of God be done upon earth as it is done in Heaven.”
All the Divine Manifestations have revealed the Universal Message of the Word, limiting their Utterance to the capacity of the
“world, time and creatures,” as Christ Himself witnessed, saying; “Ye cannot bear it now.” Their Revelation was for all mankind; not to be selfishly appropriated by a nation, nor to be restrictedly interpreted by church or priesthood. Israel, chosen as the servant of the Most High, proved unworthy of its trust through racial egotism and disobedience, incapable of promulgating the Word of the Covenant, became deprived of the Messianic Bounties, and was finally disintegrated, broken, dispersed. Christianity, likewise called and chosen as the Messenger of the Heavenly Gospel, through dogmatic limitations and restrictions of Christ’s Universal Revelation is now unable to reflect Its Spiritual healing of Love and Unity to the nations and establish “Peace upon earth; good-will among men.”
The Bahá’i Message has been revealed through Bahá’u’lláh specifically for the unity and salvation of the human world. It is absolutely universal and ultimate; not an organization, church or system, but an organism of spiritually vitalized servants of the Divine Religion, called and chosen to render divine service of Love and Unity; their qualification in the sight of God being humility, submission to His Revealed Will, faith in His Heavenly Messengers and Manifestations, reflecting the Beauty of Holiness and acknowledging the One Eternal Universal Christ. Their motive for service in the Cause of God is the fire and zeal of the Love of God; their reward the capacity for more service here and hereafter. This is their code and creed of salvation, their heavenly calling, their rebirth
in the spritual image and likeness of God through the Power of His Creative Word.
As to the historical details of the Bahá’i Cause, the line of prophetic statement leading up to it, the appearance of Bahá’u’lláh the Glory of God in Persia in the Nineteenth Century, His exile and imprisonment, His fulfilment of prophetic announcement in all the Holy Books, the coming of the Báb, His Forerunner who suffered martyrdom in His path, the perfect life of ’Abdu’l-Bahá
reflecting the Glory of Service as the Center of the Divine Covenant—these things are written fully and translated into English by eminent authors and historians outside the Bahá’i Cause Itself, as well as by illumined spiritual eye-witnesses of the Manifest Light which shone into the world during the period 1844-1921.
Since 1921 the unity of the Baha’is, the integrity of the ideals and utterances of Baha’u’llah and the administration of Baha’i affairs have been under the direct supervision of and maintained by Shoghi Effendi, Guardian of the Baha’i Cause, who was appointed by ’Abdu’l’Baha.—Editor's Note.
MORE THAN A MILLION public school children in New York State have “accepted” the Kellogg peace treaties. They pledge themselves to do all in their power to further the significance of the agreements which propose to keep the peace of the world. A writer observes: “This is the way, and perhaps the only way, to bring about international peace and maintain it: Put the idea of peace and its importance into the consciousness of children. Teach the glories of peace instead of the so-called glories of war.”
"Who will not indorse that? Think of the prospects if all the signatories to the pact throughout the world’s nationalities would adopt the same procedure in their schools on a nation-wide scale? What a leverage would be created ready to the use of the rising generation in the time so near at hand when these boys and girls now of school age must constitute the advisory and voting power determining the policies and performances
of control! What could be better conceived or more timely than just this very thing that the schools of New York are now doing?
This, the News takes it, is real education, and not such as is too often dropped with text books. It is the kind that stimulates inquiry and leads to individual and to collective mental and moral development, and is bound to promote genuine enlightened patriotism of the most personal character. In this, clearly, the example of New York is to be highly commended and emulated.—Birmingham News.
INQUIRY INTO race prejudices in the public schools in Wales:
From the educator’s point of view, the outstanding result was the discovery that more than half the statements made by the children were attributed to books. Books, that is to say, had more to do with influencing the opinions of children, favorably or unfavorably, than school lessons, home talks, newspapers, religious influences
direct experience, and the cinema together!
On the other hand, it was clear that a great deal of race prejudice was not constant, but depended upon public opinion at the time . . .
The inquiry is not completed yet. But it is already clear that it is far more important to tell the truth about the races of the world in good books than to waste money fighting the film. It is important, too, to urge the production of films which give children real information about the peoples of the world; and to impress upon the religious teachers of youth the necessity of teaching that the neighbor we are to love is the Chinese, the negro, and the peoples we speak of as alien.—Dr. George H. Green. of University College of Wales in the Boston Globe.
THE UNIVERSAL ADOPTION of Esperanto, the world-language, as an aid to international peace and world trade was urged yesterday in an interview by Ernest Archdeacon of Paris, president of the French Society for the Propagation of Esperanto. M. Archdeacon, who arrived in New York on Saturday, will tour the United States for several months in behalf of Esperanto.
“I am an apostle of Esperanto,” said M. Archdeacon, “because I believe that, first of all, commerce between the nations will be greatly helped by its use. It is a simple language to learn; it can be learned in a few weeks from a book which contains but six pages of grammar. No schools are required for the teaching of this language.”
Americans, who, with their tendency
toward standardization in all things, especially in industry, should be strong advocates of Esperanto, M. Archdeacon said, admitting, however, that they are not. “You are like the French,” he said “You think your language sufficently universal. You do not realize that there are 1,000 languages in the world.”
He said that 500,000 persons now speak Esperanto.—New York Times.
“What will the next two-millenia period bring in international relations with radio or its offspring as the medium of communication?
“One of the outstanding revelations is the need for a universal language to overcome the polyglot of different tongues as exemplified in this holiday broadcast. After listening to the universal kindness expressed on waves circling the globe it is foolish to go much longer with this barrier of different tongues. We need not adopt a new speech, but an auxiliary one. Radio is making this more important every day.”—Dr. Alfred N. Goldsmith, vice president of the Radio Corporation, New York Times.
PARIS (A.P.)—French women, admitted to higher education only a quarter of a century ago, now hold equal place with men. In 1905 there were 52 co-eds in Sorbonne. This year there are more than 10,000.
LONDON, January 28 (A.P.)–More woman journalists are here from France for the naval conference than men.—Evening Star, Washington, D. C.
