Star of the West/Volume 20/Issue 4/Text

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THE BAHÁ’Í MAGAZINE
Star of the West
VOL. 20 JULY, 1929 NO. 4
CONTENTS
Page
The Elemental Atom and Its Coursings, ’Abda’l-Bahá
114
Editorial, Stanwood Cobb
99
Whence Comes the Light
Chapter 3. ’Abdu’l-Bahá the Interpreter, Loulie A. Mathews
102
’Abdu’l-Bahá and the Rabbi, Willard P. Hatch
109
Unlocking the Doors of the Universe, Grace Robarts Ober
112
Palestine—The Promised Land, Allen B. McDaniel
118
Carmel, Haifa and ’Akká
Excerpts from Letters, Isabel Rives
122
Impressions of The Bahá’i Convention, Mary Hanford Ford
124
Creative Discussion, A Book Review, Bertha Hyde Kirkpatrick
125
World Thought and Progress
127
―――――
THE BAHÁ'Í MAGAZINE
STAR OF THE WEST
The official Bahá’í Magazine, published monthly in Washington, D. C.
Established and founded by Albert R. Windust, Ahmad Sohrab and Gertrude Buikema, with the

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, 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.

Copyright, 1929, by Bahá'í News Service

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--PHOTO--

Rabbi Martin A. Meyer in whose Synagogue, Temple Emmanuel-El in San Frcmcisco, in 1912, ’Abdu’l-Bahá delivered one of the most awakening and dynamic of all of His addresses in America.—(See page 109).

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The Bahá'i Magazine
STAR OF THE WEST
VOL. 20 JULY, 1929 NO. 4
“When perfect justice reigns in every country of the Eastern

and Western world, then will the earth become a place of beauty. The dignity and equality of every servant of God will be acknowledged; the ideal of the solidarity of the human race, the true brotherhood of man, will be realized, and the glorious Light of the Sun of Truth will illumine the souls of all men.”

—’Abdu’l-Bahá.

IN A REMARKABLE interview in the July American Magazine, E. Stanley Jones, for seventeen years missionary in India, states why Christianity as at present organized has failed to appeal to the Orient, while the life and ideals of Jesus, on the other hand, present an irresistible appeal.

“The keen minded Indians,” he says, “see a distinction between Christ and Christinaity. They are open to the one, but hestiant about the other.”

Christianity, in the Hindu mind, is bound up with the racial prejudices, superiority complex, and imperialism of the Occident. But to be called a man of Christlike character, that appeals for “in all India today there is no figure that stands so high as Jesus.”

Gandhi, whom Hindus are fond of calling a “Christlike character,” was as a young man brought into close contact with Christianity, attending regularly in South Africa a Wesleyan Church at the invitation of Christian friends. But at this susceptible and formative period,

Christianity as it was practiced did not satisfactorily meet the discriminating judgment and earnest conscience of this great soul.

“The sermons were uninspiring,” said Gandhi. “The congregation did not inspire me as being particularly religious; they appeared to be rather wordly-minded people going to church for recreation or in conformity to custom.”

Thus Christianity lost an opportunity, through the power of a great world leader, to directly reach the heart of India.

“FOUR GREAT HINDRANCES,” says missionary Jones, “stand in the way of Christianity in its attempt to influence the Orient:

First is this religious snobbery that we have been discussing, the ugly side of denominationalism.

Second is the appalling dearth of reality in the religious life of great numbers of professed Christians.

Third is race prejudice.

Fourth is economic exploitation.

“Four great immoralities of Christianity—that is the way the East regards them.

“Everywhere,” he said, “the modern world is demanding of religion that it be lived and not merely talked. This is true of India as of America.”

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What is the answer to this challenge of Asia as respects Christianity? None—unless organized Christianity gives up these immoralities, says Dr. Jones.

“When Christian peoples cease to exploit weaker peoples—when they quit discriminating solely because of race and color—when they adopt religion as a life to be lived rather than a lot of things to do-when the denominations begin to practice genuine good will among themselves and also toward the non-Christian world—then, and then only, will the road be cleared for Christ through the highways of the earth.”

IT IS TRUE that the world of today demands realities and not dogmas. It measures a man or a religion by deeds, and not by words. We cannot carry to Asia the Bible in one hand and the machine-gun in the other; nor utter words of Christian brotherhood from hearts deep-dyed with racial prejudice.

The only religion that can appeal today is one which not only teaches brotherhood, but practices it.

How the Bahá’i Movement appeals in this regard, is described by Dr. Jones in an interesting incident which occurred in a Pullman car in this country.

“Recently on the train,” he says,

“I noticed a Pullman porter reading a book on Bahaism. I asked why it interested him, and he said, ‘Because it teaches me brotherhood.’ ‘Doesn’t Christianity?’ I asked him. ‘No’ he answered, ‘not this kind of brotherhood—this is apart from race.’”

“Is our Christian brotherhood limited to the white race?” asks the missionary of seventeen years Indian service.

“EACH INDIVIDUAL should have his chance,” concludes Dr. Jones. “The test should be personal, not racial. Every child born in society should have an equal opportunity with every other child to rise to the top if its inherent powers will allow it to do so. And this apart from race and birth and color.”

A noble ideal, this! Missionary Jones sees it as the ideal of a “truly Christian society.” Is it not, in fact, the ideal of the millenium, of the Kingdom of God on earth, toward which every Prophet, every Founder of a divine religion, has worked?

May it be the privilege of Bahá’is to accomplish throughout the world significant steps toward the realization of this hope of the ages—the Golden Age in which justice, brotherhood, universal peace and world unity will prevail.

―――――

“In reality God has created man for love’s sake. God has endowed man with creation so that he may illumine the world with the flame of brotherhood and express the utmost state of unity and accord. This state would express God’s good pleasure; this would be the prosperity of the world of humanity.”-’Abdu’l-Bahá.

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PRAYER

“The most blessed condition is the condition of prayer and supplication. Prayer is conversation with God. The greatest attainment or the sweetest state is none other than conversation with God. It creates spirituality, creates mindfulness and celestial feelings, begets new attractions of the Kingdom and engenders the susceptibilities of the higher intelligence.

“Prayer and supplication are so effective that they inspire one’s heart for the whole day with high ideals and supreme sanctity and calmness. One’s heart must be sensitive to the music of prayer. He must feel the effect of prayer.

“Man becomes like a stone unless he continually supplicates to God. The heart of man is like a mirror which is covered with dust, and to cleanse it one must continually pray to God that it may become clean. The act of supplication is the polish which erases all worldly desires. . . . Prayer is a key by which the doors of the kingdom are opened. There are many subjects which are difficult for man to solve. But during prayer and supplication they are unveiled.

“O thou spiritual friend! Thou has asked the wisdom of prayer. Know thou that prayer is indispensable and obligatory and man under no pretext whatsoever is excused therefrom unless he be mentally unsound or an insurmountable obstacle prevent him.

“The wisdom of prayer is this—that it causes a connection between the servant and the True One because in that state of prayer man with all his heart and soul turns his face towards His Highness the Almighty, seeking His association and desiring His love and compassion.

“Prayer and supplication are two wings whereby man soars toward the heavenly mansion of the True One. . . . It is incumbent upon thee to turn unto the Kingdom of God and to pray, supplicate and invoke during all times. This is the means by which thy soul shall ascend upward to the apex of the gift of God.”—’Abdu’l-Bahá.

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WHENCE COMES THE LIGHT
CHAPTER III. ’Abdu’l-Bahá the Interpreter
LOULIE A. MATHEWS

“All the Prophets of God . . . appeared in the world for the education of humanity, to develop immature souls into maturity, to transform the ignorant of mankind into the knowing, thereby establishing love and unity through divine education and training.”—’Abdu’l-Bahá.

ANCIENT prophecy unfolded in a single golden hour. For on the twenty-third of May in 1844 a divinely inspired youth cried the glad-tidings of a Prophet come to earth—the Servant of God was born—while science in the western world flashed over vibrant wires the message: “What hath God wrought!”

’Abdu’l-Bahá, Servant of God, was a title given Abbás Effendi eldest son of Bahá’u’lláh, He Who was destined to tread the path of martyrdom at the side of the Prophet and to carry aloft the light of His Message.

When scarcely eight years old the serenity of childhood was rudely shaken by persecution and massacre. Astonished eyes beheld an infuriated mob sack and destroy His home, and childish ears were filled with rumors of torture inflicted on friend and neighbor. Time was freighted with anguish.

Once the child saw His Father while yet imprisoned in Tihrán, the beloved figure weighted with chains, emaciated, almost unrecognized. The horror etched upon His sensitive heart in that moment was never effaced. Days dragged on. A full season passed before Bahá’u’lláh was brought to a secret trial. Faith alone sustained the anxious ones. Relief, even joy, accompanied the sentence of exile. What mattered the long journey to Baghdad, the

farewell to familiar haunts of childhood—the native land ’Abdu’l-Bahá was never to see again! The loved ones were reunited!

Baghdad, city of romance, cast the first shadow of exile—a shadow that was to envelop the life of the Servant of God. In the strange country, throngs sought Bahá’u’lláh’s wisdom; in all duties ’Abdu’l-Bahá helped His Father. And often the child was to be found in the mosques discoursing and astounding the learned doctors.

While Bahá’u’lláh was in the wildernes the boy grew more and more thoughtful, devoting long hours to meditation and prayer and assuming grave responsibilities.

The interval of mystic contemplation ended, Bahá’u’lláh descended the mountain.

Nineteeen years had passed since the Báb proclaimed the advent of a Prophet. Again it was May with its carpet of flowers, the crescent moon shimmered in the waters of the Tigris, and the tent of Bahá’u’lláh was pitched in the fragrant garden of Ridván. Groups of thoughtful believers pressed about Him—among them Qurratu’l-Ayn, a woman of noble birth, a favored disciple of the Báb.

The Prophet, majestic against the beauty of the night, speaking as one sent by God, announced Himself as “Him Whom God would manifest.”

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’Abdu’l-Bahá listened to the momentous declaration. He was the first to hear the declaration His heart had already foretold. Qurratu’l-Ayn, throwing aside the veil of tradition, cried aloud: “Verily, the trumpet you are expecting—it is I! The bell for which you are listening-it is I! I am the sounding bugle in the name of truth! The King of Might hath appeared! Behold the resplendent Light! Harken to the melodies of the New Age! Partake of the New Life that is being infused into every existing thing!”

As the spiritual fire of the Bahá’i message increased, the Mullahs met and discussed how best to stamp out the conflagration. “Let us demand a miracle” they cried. To their astonishment Bahá’u’lláh consented—whereupon the Mullahs refused. A panic ensued among the doctors of law. Secret conclaves were held and the episode of the miracle added another strand of hatred. The gates of Baghdad closed against Him.

Bahá’u’llah was next banished to Constantinople.

During the long march ’Abdu’l-Bahá rode beside the camel of His Father and guarded His tent by night. Now He was addressed by the household as Master and often referred to by Bahá’u’lláh as “The Branch.” When the final decree of exile was pronounced, the youth had entered manhood.

The Most Great Prison of ’Akká received Bahá’u’lláh and eighty-four followers. Crowded into two small rooms, sickness from exhaustion and privation rapidly spread among them. Only ’Abdu’l-Bahá and one other were able to minister

to their needs. Life was desolate yet sadness did not lie at the hearts of these brave disciples.

Twice twelve months passed. Suddenly the barracks were commandeered for a detachment of Turkish soldiers and the exiles were removed.

The family was then confined in two rooms near by; one allotted to Bahá’u’lláh, while thirteen men, women and children were crowded together in the other. Thus they lived for nine years! Gradually, however, the severe restrictions imposed by the imperial firmans were left in abeyance and after a number of years a little more space was added to their meager habitation.

Into these rude quarters came Fatima, daughter of Mírzá Muhammad Ali Nahri, destined to become the wife of ’Abdu’l-Bahá. Her lineage flowed from two pure sources; in direct descent from Muhammad through her father, while her great grandmother was an Indian princess of royal blood. Inheriting vast wealth, her grandfather constructed an aqueduct to bring water from the mountains to Najaf and the name Nahri (stream of water) was conferred upon the family. Her father and one brother responded to the call of the Báb and ardently espoused His Cause. This heretical departure stamped them as infidels under the Muhammadan law and enabled the ambitious members of the family to seize the entire fortune. The girl’s young life was sapped by persecutions and stormy happenings, but under the stress of circumstance lay a divine destiny revealed in this wise:

While on a pilgrimage to Mecca a mysterious tablet was thrust into

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the hand of the brother who companioned her. At once they recognized the writing of Agá Ján, known throughout Persia as the pen of Bahá’u’lláh, and when alone breathlessly opened the precious document. It contained instructions to remain in Jedda until the departure of all the pilgrims-then to set out for Alexandria. Upon reaching Egypt they were directed to embark on an Austrian steamer calling at the port of ’Akká and to remain on the boat until a messenger arrived.

Anchored in the harbor of ’Akká no messenger appeared!

The anxious hours of waiting were spent in prayer. Night fell. As the anchor was weighed. the promised escort loomed out of the darkness.

The journey fraught with danger and suspense ended in the presence of Bahá’u’lláh, Whose first words were: “We have brought you into the Prison at a time when the door of meeting is closed to all believers. This is for no other reason than to prove to everyone the Power and Might of God.”

The family of Kaleem received the young girl. One day the master of the house returned from the presence of Bahá’u’lláh great happiness shining from his countenance, saying: “I have brought a most wonderful gift for you. It is this: a new name has been given you and that name is ‘Moneereh’ (illumined one).” Instantly remembrance flashed that one called Moneereh would become the wife of ’Abdu’l-Bahá.

In this wise her destiny came to pass.

Moneereh writes of her marriage: “If I were to set down the

details of the fifty years of my association with the Beloved of the world, of His love, His mercy and bounty, I would need fifty years more of time and opportunity, yet, were the seas of the world turned into ink, and the leaves of the forest into paper, I could not render adequate justice to the subject.”

Today, under the shadow of Mount Carmel, Moneereh and four daughters minister to pilgrims from all parts of the world. Here too is the noble figure of Bahíyyih Khanum, addressed as the “Greatest Holy Leaf.” Daughter of Bahá’u’lláh, she was born to a heritage of affliction which challenges description. Loving servitude became her calling and the sanctity of her life will shine as a beacon down the ages.

After ’Abdu’l-Bahá’s marriage, life in ’Akká continued as of old. The Master poured Himself out in tender devotion to His Father and guarded His hours of prayer and meditation from intrusion. Calumnies were dispelled in the radiance of the Servant of God who ever accented unity, while darts of hatred were deflected by an armor of love. The principles of Bahá’u’lláh were mirrored in every act of the Master’s life.

The imprisonment and cruelty accorded the Messengers of God seem to represent the hardened heart and unawakened conscience of humanity, while the joyous freedom of Bahá’u’lláh’s last years in Bahjí foreshadow a coming millenium. What infinite happiness must have been reflected from ’Abdu’l-Bahá in the heavenly days near the garden of Ridvan!

The Master Who had lived at the feet of a Divine Being was called

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upon to experience separation from the Beloved—to endure the crowning sorrow of the loss of Bahá’u’lláh, the ascension of Whose spirit was as the withdrawal of the sun, paling the beauty of creation.

The “Branch” became the Center of the Covenant. ’Abdu’l-Bahá spoke of His own station in these words: “My name is ’Abdu’l-Bahá, Servant of God, my reality is ’Abdu’l-Bahá, my praise is ’Abdu’l-Bahá . . . No name, no title, no mention, no commendation have I nor ever will save ’Abdu’l-Bahá, Servant of God.”

Thus He describes His spiritual mission: “All my thoughts are centered about the proclamation of the kingdom of God. I have a lamp in my hand searching through the lands and through the seas to find souls to herald the Cause of Bahá’u’lláh. Day and night am I engaged in this work. I enter all meetings, all churches, all religions that the Cause may spread. Men must leave the important in life for that which is more important. You must die to yourself and the world so that you may be born again to the kingdom of heaven. Behold the candle how it gives its light. It weeps its life away drop by drop in order to give forth its flame of light.”

It was the wish of Baha’u’lláh that a Shrine should be built on Mount Carmel as the final resting place of the Báb Whose remains had been hidden by devoted disciples these many long years. Accordingly ’Abdu’l-Bahá commenced this work, but the authorities fearing the concealment of arms closed prison doors, shutting out freedom for seven years. Then like a mist restrictions melted away and the

Master completed the Shrine.

At this time many pilgrims came to ’Akká. As a host ’Abdu’l-Bahá’s genius shone. In His presence caste did not exist—prejudice of Jew and Gentile, Muhammadan and Hindu became less than a memory. He conveyed a happiness to the heart—thrilling and real—a happiness the world knows nothing of. To the proffered sympathy of pilgrims He replied: “There is no prison save the prison of self.” And smilingly added: “Prisons rest me.” In a tablet the Master wrote: “Grieve not because of my imprisonment and calamity for this prison is my beautiful garden, my mansioned paradise, and my throne of dominion among mankind.”

Thornton Chase, the first American to embrace the Cause, writes from ’Akká thus: “We remained within those walls, prisoners with Him Who dwells in that Greatest Prison . . . No wish, no desire is there, save the good of mankind, the peace of the world, the acknowledgment of the Fatherhood of God and the mutual rights of His children. Indeed, the real prison . . . is outside of these stone walls, within is freedom and the pure aura of the spirit.”

In 1907 the Turkish government sent four officials, headed by ’Aríz Bey, to interrogate ’Abdu’l-Bahá with the intention of putting Him to death. He received this news with radiant acquiescence. Firmly denying the charges preferred against Him, ’Abdu’l-Bahá expressed entire willingness to meet death if the tribunal so ordained. The Italian consul came forward and offered safe conduct to foreign ports but the Master declined, saying

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that neither the Báb nor Bahá’u’lláh fled from enemies, nor should He. Daily rounds among the poor were quietly continued and chanting God’s praise He calmly awaited the end. The officials reached their native land as a revolution broke over Turkey. The old regime crumbled before the onslaught of the Young Turks and instead of destroying ’Abdu’l-Bahá the envoys were forced to flee for their own lives. The Sultan, Abdul Hamid, who had sent them to ’Akká was bound in chains.

The first act of the Modernists Was to free religious and political prisoners throughout the Ottoman Empire. And thus in the year 1908, at the age of sixty-six, the Holy Prisoner became a free man. As a free man, He continued a life of ceaseless activity, making but one change—leaving ’Akká and henceforth dwelling in Haifa ten miles distant.

People of all lands and creeds besought ’Abdu’l-Bahá to visit the West and yielding to their entreaties He set sail for England. Arriving in London September 3rd, 1911, His greeting was: “The magnet of your love has brought me to this country. I was tired when I went on board the steamer but when I reached London your great love refreshed me.” ’Abdu’l-Bahá’s radiant figure adorned the pulpits of the ancient churches as well as the platforms of modern thought—everywhere he explained “the gift of God to this enlightened age.”

Crossing the English Channel, the Master gave three months of His precious time to spreading the Cause in Paris and then returned to the East reaching Ramleh, a

suburb of Cairo, at Christmas.

The following spring brought Him to the United States. Traveling from coast to coast, He set in motion the principles of Bahá’u’lláh, evinced in the Fourteen Points used by the League of Nations and to be found today in every purposeful movement. The disarmament of governments by general agreement was advocated from every platform. ’Abdu’l-Bahá pointed out that legislative administration was not an affair of politics, influence and money, but a spiritual function. He stated that work as well as prayer and meditation, was a form of true worship. He taught that independent search for truth clarifies thought, and that true freedom is found in severance from personal desire. ’Abdu’l-Bahá stressed that religion and science, formerly considered separate forces, were in reality the wings of the bird of humanity—both necessary to its flight.

After seven months of incessant teaching and speaking throughout the United States, ’Abdu’l-Bahá sailed for England in December 1912. Here He watered the seed planted in His previous visit and extended His travels as far as Scotland.

The beginning of the new year found the Master again in Paris. Each morning He gave informal talks at His apartment, 30 Rue St. Didier, and as the guest of a Theological Seminary answered questions concerning the Bahá’i faith. Pasteur Monnier asked: “What relation does the Cause of Baha’ulláh, bear to that of Christ?” ’Abdu’l-Bahá replied: “The foundation of the religion of God is one. The same basis which

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Christ laid down and which had been forgotten was renewed by Bahá’u’lláh.”

’Abdu’l-Bahá remained in Paris two months and then continuing His travels visited Stuttgart, Budapest and Vienna, ariving in Egypt late in May.

Now the Master was in His seventieth year. His long and arduous labors culminating in these years of travel had sapped His strength and worn out His powerful frame.

The World War that ’Abdu’l-Bahá had so accurately foretold was now at hand. He had frequently referred to it both in Europe and America. While in California in 1912 He said: “We are on the eve of the battle of Armageddon referred to in the sixteenth chapter of Revelations. The time is two years hence when but a spark will set aflame the whole of Europe.” And again: “Today the continent of Europe is like an arsenal. The whole of Europe will be set aflame as has been prophesied in the Book of Daniel and by St. John. A tremendous conflict is at hand. In 1917 kingdoms will fall and cataclysms will rock the earth.”

When ’Abdu’l-Bahá reached the Holy Land in December of 1913, with piercing insight He organized vast plantings near Tiberius and harvested the grain. Thus, when ’Akká and Haifa were cut off from supplies it was He Who fed the people. Following the British occupation of Palestine, ’Abdu’l-Bahá was knighted in recognition of His far-seeing wisdom. This honor was favored with His gracious acceptance in the tranquil spirit ever shown toward temporal affairs.

It was the Master’s custom to

distribute alms each Friday and to give to those in need from His own scanty means. A motley crowd of wretched beings—hungry—shivering—waited in the courtyard. Placing coins in each outstretched palm, speaking living words, the Master infused these forsaken ones with new life. Nor did His care of the people relax as death approached.

A lifetime of service was crowded into ’Abdu’l-Bahá’s last days on earth. It seemed as though His heart could not contain the love that overflowed even to the birds of the air and the flowers of the field.

For well nigh thirty years Isma’il Aqa had been the gardener. Vividly does he recall the Master’s last visit to the garden. For a long time the Beloved One seemed in a deep reverie—finally calling him he said: “For your sake will I eat of this fruit.” Whilst the gardener plucked sweet lemons the Master walked to the tree: “Nay, but I must gather them with my own hands.” Having eaten of the fruit, ’Abdu’l-Bahá questioned: “Do you desire anything more?” Then raising His hands with a pathetic gesture, repeated slowly, touchingly: “Now it is finished, it is finished!” These significant words pierced the heart of the faithful one like a knife.

Isma’il Aqá understood.

A servant in the house was betrothed and ’Abdu’l-Bahá pressed forward the marriage that He might bless it with His presence.

On the last morning the Master arose early to chant and pray as was His wont. Although He did not attend the feast given that afternoon by a Parsi pilgrim on Mount Carmel, He pressed the

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friends to go. Returning, one exclaimed: “The giver of the feast was unhappy because You were not present.” ’Abdu’l-Bahá smiled: “But I was there, though my body was absent, my spirit was in your midst—the friends must not attach any importance to the absence of my body. In spirit I am, and shall always be, with the friends, even though I be far away.”

As night fell the Beloved inquired for the health of each member of the household and of the pilgrims and friends in Haifa. Hearing that none were ill, He remarked quietly: “Very Good. Very good.” The hours grew short.

’Abdu’l-Bahá’s thoughtful care penetrated every need. He urged the family to take their rest, assuring them that He required nothing. Nevertheless, two of His daughters remained near and at midnight one entered the room with a little nourishment. As it was offered, the Master’s clear voice rang out:

“You wish me to take food and I am going?”

Casting about Him a radiant glance of love, with the cloak of Bahá’u’lláh spread over Him, the Servant of God finished His labors in the vineyard of the Lord and passed forever from the sight of men.

“The eyes that had always looked with loving kindness upon humanity, whether friend or foe, were now closed. The hands that had ever been stretched forth to give alms to the poor, and the needy, the halt, and the maimed, the blind, the orphan and the widow, had finished Their labor. The feet that with untiring zeal had gone upon the ceaseless errands of the Lord were now at rest. The lips that had so eloquently championed men were now hushed in silence. The heart that had throbbed with wondrous love for the children of God was stilled.”*

―――――

*“The Passing of ’Abdu’l-Bahá” by Lady Blomfield and Shoghi Effendi.

AN EXCERPT FROM THE LAST TABLET REVEALED BY ’ABDU’L-BAHA FOR THE BAHA’IS IN AMERICA

“’Abdu’l-Bahá is day and night thinking of you and mentioning you, for the friends of God are dear to Him. Every morning at dawn I supplicate the Kingdom of God and ask that you may be filled with the breath of the Holy Spirit, so that you may become brilliant candles, shine with the light of guidance and dispel the darkness of error . . .

“Through the power of the Divine Springtime, the downpour of the celestial clouds and the heat of the Sun of Reality, the Tree of Life is just beginning to grow. Before long it will produce buds, bring forth leaves and fruits and cast its shade over the East and the West. This Tree of

Life is the Book of the Covenant.”

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’ABDU’L-BAHA AND THE RABBI
WILLARD P. HATCH

The dynamic address of ’Abdu’l-Bahá at the Temple Emmanu-El referred to by the author in the following article, was published in full in “The Palo Altan” of Palo Alto, Calif., together with His vitally important addresses at Stanford University and the Unitarian Church in Palo Alto. They were later published in the book of His addresses in America, “The Promulgation of Universal Peace.” ’Abdu’l-Bahà said that the Bahá’i Teachings are the “principles of action,” and that “When practical activity has been manifested, the teachings of God have borne fruit.” The story as printed below shows how ’Abdu’l-Bahá’s Word was His sword, and “the power of God His victory.”

T was in the Fall of the year 1912.

Temple Emmanu-El, the synagogue of the reformed Jews, at 450 Sutter Street, in downtown San Francisco, was packed to overflowing. By sitting on the floor in the balcony, the writer was enabled to both see and hear.

On the rostrum was a scene such as reminded one of a painting of ancient times. In turban and flowing, camel’s hair robe the sage of divine wisdom, His Holiness ’Abdu’l Bahá was speaking; the Spirit that accompanied His luminous Persian periods was so powerful that attention was intensely centered upon Him; to such an extent that the fact that His words were interpreted became inconspicuous and was completely lost to consciousness.

’Abdu’l Bahá was proving with unanswerable logic that religion was the great cause of the progress of a people. “Religion confers upon man eternal life,” He said, “And guides his footsteps in the ways of morality. It opens the doors of unending happiness and bestows everlasting honor upon the human kingdom. It has been the basis of all civilization and progress in the history of mankind.” He illustrated His point by the incidents

of the Abrahamic family and the succeeding minor prophets of the Jews; by their well-known history and slavery under Pharoah; their rescue by the great Prophet Moses, Who was known as a shepherd by the Egyptian people; how, by the power of religion, He was enabled to establish such divine foundations as resulted in the glorious civilization of Solomon. He showed that He meant by religion “the essential foundation or reality of religion, not the dogmas and blind imitations . . . These are inevitably destructive and a menace and hindrance to a nation’s life. . . . When they forsook the foundations of the law of God, Nebuchadnezzar came and conquered the Holy Land . . . seventy thousand Jews were carried away captive. . . . Under the Roman general Titus 70 A. D., the Holy Land was stripped and pillaged.”

Then with impressive majesty the mighty ’Abdu’l-Bahá pointed out that religion was divided into two parts; an essential part, identical in the teachings of all the Prophets; a secondary part which each Prophet changes according to the needs of the people of His day—that the foundations of all religions are one—as Truth is one.

Then the tide of the ocean of the

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address of ’Abdu’l-Bahá deepened, as He powerfully demonstrated that His Holiness Christ was the greatest friend of Moses: that He promulgated the validity of Moses, unknown previously in India, or even to neighboring Europe; that, by the Gospel and its acceptance of Moses and of all the Israelitish prophets, He successfully upheld the Torah; that the Christians lost nothing by accepting the Old Testament; that Christ was the Son of a Jewish mother, and naturally the friend of the Jews.

The scene was dramatic. The young, highly intelligent, and somewhat heavy-set Rabbi wiped the perspiration from his forehead, although the autumn day was not warm. Not a Jew objected.

Then, briefly, the wonderful ’Abdu’l-Bahá showed that the Prophet Muhammad was the upholder of Moses and Christ; that, although “outwardly illiterate and uninformed of the Holy Books of God,” yet He promoted a civilization from barbaric Arabic material, that extended through the Arabic countries to Spain and greatly influenced European education. It was the quarreling followers of these great Prophets who diverted from the Message of the Founders of their religion and swept into mutually accusing fanaticism.

Then ’Abdul’l-Bahá made it clear that He accepted Moses, without detriment because of such acceptance, and that, in a like manner He accepted all the Prophets—stating that Bahá’u’lláh, “the Founder of the Bahá’i Movement” commends such an attitude and says that “to be unprejudiced” promotes the welfare of mankind.

Profoundly moved the huge audience poured from the synagogue out upon the street and slowly dispersed to it’s respective homes.

NOW ONE OF THE immediate sequels to this incident is most interesting; for that it was a sequel in point of time all will agree, the fact is indisputable; that it was also a sequel of cause and effect the writer firmly believes; certain it is that no effect occurs without a cause, that is clearly self-evident—however, the reader may judge for himself.

It was not long after the above incident that the directors of the Congregational church, located on a corner diagonally across the street from the synagogue, determined to build a new edifice on the same site as the old; this necessitated the tearing down of the old structure, before the erection of the new one, and left a Christian congregation without a place in which to worship. At this juncture the revered Rabbi of the synagogue, in which ’Abdu’l-Bahá had proven the validity of Christ with irrefutable arguments, by name Rabbi Martin A. Meyer,—may his spirit rest in peace,—with complete freedom from prejudices which had prevailed between Jew and Christian for an agelong period of time, cordially invited this homeless Christian congregation to worship each Sunday in the Jewish synagogue. This generous invitation was accepted, and for a period approximating nine months thereafter, each Friday the Jewish services unfolded the Old Testament, and each Sunday the Christian services discoursed upon both the Old Testament and the New.

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Now when or where, since the time of Christ, had such a thing ever taken place before? True it is that union meetings between the adherents of different religions, including Christian and Jew, have at various times been held before—and at the World’s Fair in Chicago in 1893, where the great Bahá’í Cause was first mentioned in America, many different religions had held a congress conducive to better understanding; but When, in previous history, had such an unheard of thing ever occurred—that week after week, Sunday after Sunday, for months, a Christian congregation should worship, by invitation, in a Jewish synagogue?

When informed of this event His Holiness ’Abdu’l-Bahá wrote, in a Tablet, as follows:

“Regarding the magnanimity and humanity shown by his honor Rabbi Martin A. Meyer in offering

his synagogue to the Christians so that they may worship therein,—this action and this deed will become eternal, and in the future ages and cycles, the good intention of the Reverend Rabbi will be recorded in the books and works of universal history and will be on the lips of all men without end.”

This message the writer conveyed to the Rabbi, seated one day in his study at the synagogue, and he became very happy therefor.

The body of Rabbi Martin A. Meyer has gone to its last resting place; that his soul may attain to ever higher stations, is the fervent prayer of those who knew and loved him—this unprejudiced, noble-hearted gentleman; true friend that he proved himself by deed to be, and real lover of the One God and humanity—that One God from whom all mankind originates and to whom all mankind returns.

―――――

“The first form of dissension among mankind arises from religious differences . . . In past years each religious system has boasted of its own superiority and excellence, abasing and scorning the validity of all others. Each has accounted its own belief as light and all others as darkness. The greatest cause of human alienation has been religion because each considered the belief of the other anathema and deprived of the Mercy of God . . . If the Holy Books were rightly understood none of this discord and distress would have existed, but love and fellowship would have prevailed instead. The essential purpose of the religion of God is to establish unity among mankind.

“His Holiness Bahá’u’lláh has provided the means by which discord may be removed from the human world. He has left no possibility or means for dissension.”—’Abdu’l-Bahá.

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UNLOCKING THE DOORS OF THE UNIVERSE
GRACE ROBARTS OBER

TO-DAY is the day of expansion! To-day is a day of astonishment! To-day is the day of illumination!

In the field of science the earth rings and thrills with ever new unfoldments, new discoveries and added knowledges.

The mind of man is penetrating with greater and greater zeal the heretofore—to him—unknown areas of the universe, and is perforce recognizing the underlying unity and the one “Power which animates and dominates all things which are but manifestations of Its energy,” as taught by Bahá’u’lláh.

How interesting are the most recent scientific announcements for do they not proclaim (undeniably the realization on the part of man) the marvelous “oneness of design” which governs the structural laws of creation!

Many are the doors of the mind that open in considering even partially the reality that lies behind Miliken’s discovery of the “Cosmic Ray”; Einstein’s more recent addition that, “there is but one substance, namely, the field,” that this field is “linked into one simple formula”; and the latest penetration into the phenomenal heavens through the powerful lens of Mount Wilson Observatory.

Before Einstein’s notes were given to the world for publication Dr. Reichenbach, Professor of Berlin University, after reading them declared “Einstein has discovered that there is but one substance, namely, ‘the field.’ The field contains

electric and gravitational components all of which are linked into one simple formula, which proves the existence of the influence of gravitation on electrical processes, and vice versa. This new theory of Einstein’s is different from his ‘relativity’ theory which he first gave to the world. That was a complete theory, fully worked out, but this new extension of it is far more conclusive.”

Referring to the same discovery Dr. Sheldon of the New York University says, “The most fascinating field of experiment that could be opened to man lies behind Professor Einstein’s new discovery, that electricity and magnetism are related to gravitation; that one by one has been shown the interrelations of light, energy, matter, space, time, gravitation and electricity, until the only factor remaining was the specific relation between electricity and gravitation. This is what Einstein has given us.”

TO AN AMERICAN Baha’i visiting ’Abdu’l-Bahá in ’Akká, Syria, in 1906, ’Abdu’l-Bahá made the following statement, “The physicist considers the motion and the thing moved, while the Bahá’i considers the motion, the thing moved, and the Mover.”

One sees in that statement a creative seed planted in the soil of the mind that is continually bearing fruit in the modern scientific outlook. Professor Robert A. Miliken in his book, “Science and Life,” says, “It seems to me as obvious as

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breathing that every man who is sufficiently in his senses to recognize his own inability to comprehend the problem of existence to understand whence he himself came and whither he is going, must in the very admission of that ignorance and finiteness recognize the existence of a Something, a Power, a Being in whom and because of whom he himself ‘lives and moves and has his being.’ That Power, that Something, that Existence, we call God.”

Again the same Scientist states, “Science, then, not only teaches that God is good, but it furnishes man with the most powerful of motives to fit in with the scheme of goodness which God has provided in nature.”

And again he says, “Science without religion obviously may become a curse, rather than a blessing to mankind, but science dominated by the spirit of religion is the key to progress and the hope of the future.”

To THE THOUGHTFUL reader who IS alive to the significance of these and other recent deductions and discoveries the following compilation of a few of the Utterances of ’Abdu’l-Bahá on the atomic structure and the goal of human effort, will be of intense interest.

From the tiny microcosmic atom to the establishment of the celestial kingdom in fulness Bahá’u’lláh

and ’Abdu’l-Bahá by Their teachings have unlocked the doors of the knowledge of the universe. They have shown the evolutionary journey, step by step,and stage by stage, through the mineral, vegetable, animal, human and on into the divine kingdoms. They also portray with clear and explicit proofs the particular step that confronts mankind at this vital hour in human progress, which when taken will free man from the limited cage of self-that lesser self which is destined to be merged into “the self of God,” and thus man shall attain entrance into the station so long ago foretold, “the image and likeness of God” then the real purpose of existence will become daily more evident and manifest.

These Universal Educators of modern times have laid the cable scientifically and in such simple terms that it is for mankind to arise unitedly with rational and ideal planning to carry forward this structure to the end that the ancient prophecy may become a reality, “The Glory of God will cover the earth as the waters cover the sea.”

Those with keen insight can to-day observe the first act in the drama of celestial brotherhood quietly but surely taking place under the direct and unerring guidance of Shoghi Effendi, Guardian of the Bahá’í Cause in whose cycle and under whose protection this ideal divine civilization will be established upon the earth.

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THE ELEMENTAL ATOM AND ITS COURSINGS
COMPILED FROM THE TEACHINGS OF ’ABDU’L-BAHA

All quatations used in this compilation are from the Addresses of ’Abdu’-Bahá in America, published in book form under the title, “The Promugation of Universal Peace,” unless otherwise indicated.

I SHALL DISCOURSE upon a subject involving one of the divine questions, a question of religious and metaphysical importance, namely, the progressive and perpetual motion of elemental atoms throughout the various degrees of phenomena and the kingdoms of existence. It will be demonstrated and become evident that the origin and outcome of phenomena are identical and that there is an essential oneness in all existing things. This is a subtle principle appertaining to divine philosophy and requiring close analysis and attention.

The elemental atoms which constitute all phenomenal existence and being, in this illimitable universe are in perpetual motion undergoing continuous degrees of progression. For instance let us conceive of an atom in the mineral kingdom progressing upward to the kingdom of the vegetable by entering into the composition and fibre of a tree or plant. From thence it is assimilated and transferred into the kingdom of the animal and finally by the law and process of composition becomes a part of the body of man. That is to say, it has traversed the intermediate degrees and stations of phenomenal existence, entering into the composition of various organisms in its journey. This motion or transference is progressive and perpetual, for after disintegration of the human body into which it has entered, it

returns to the mineral kingdom whence it came, and will continue to traverse the kingdoms of phenomena as before. This is an illustration designed to show that the constituent elemental atoms of phenomena undergo progressive transference and motion throughout the material kingdoms.

IN ITS CEASELESS progression and journeyings the atom becomes imbued with the virtues and powers of each degree or kingdom it traverses. In the degree of the mineral it possessed mineral affinities; in the kingdom of the vegetable it manifested the virtue augmentative or power of growth; in the animal organism it reflected the intelligence of that degree, and in the kingdom of man it was qualified with human attributes or virtues.

Furthermore, the forms and organisms of phenomenal being and existence in each of the kingdoms of the universe are myriad and numberless. The vegetable plane or kingdom for instance has its infinite variety of types and material structures of plant life, each distinct and different within itself, no two exactly alike in composition and detail, for there are no repetitions in nature, and the virtue augmentative cannot be confined to any given image or shape. Each leaf has its own particular identity, so to speak, its own individuality as a leaf. Therefore each atom of the

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innumerable elemental atoms, during its ceaseless motion through the kingdoms of existence as a constituent or organic composition, not only becomes imbued with the powers and virtues of the kingdoms it traverses but also reflects the attributes and qualities of the forms and organisms of those kingdoms. As each of these forms has its individual and particular virtue, therefore each elemental atom of the universe has the opportunity of expressing an infinite variety of those individual virtues. No atom is bereft or deprived of this opportunity or right of expression. Nor can it be said of any given atom that it is denied equal opportunities with other atoms; nay all are privileged to possess the virtues existent in these kingdoms and to reflect the attributes of their organisms. In the various transformations or passages from kingdom to kingdom, the virtues expressed by the atoms in each degree are peculiar to that degree. For example, iii the world of the mineral, the atom does not express the vegetable form and organism, and when through the process of transmutation it assumes the virtues of the vegetable degree, it does not reflect the animal organisms, and so on.

It is evident then that each elemental atom of the universe is possessed of a capacity to express all the virtues of the universe. This is a subtle and abstract realization. Meditate upon it.

WHEN WE LOOK upon the world of creation from another standpoint, the analytical, we observe that everything is the result of composition of many single atoms

which through the law of affiliation have adhered and are according to the shape, order and positions of these atoms, a given being steps forth into the court of objectivity. Every single atom of these aggregate atoms has its myriad transferences as has been proved by science.

Every single atom has its coursings throughout all the kingdoms of life. For instance, that which has gone into the composition of a human being was at one time in the mineral kingdom. Along the degrees of the mineral kingdom it journeyed, appearing in various forms and reflecting various images, manifesting a peculiar virtue in each. In the vegetable kingdom, it again partook of many experiences and through each experience became adorned with an added attribute. Having perfected its journeyings here, it entered the animal kingdom and was incarnated throughout multitudes of animal forms and finally, in the human kingdom it traversed endless forms of humanity, in each form of composition showing forth a particular aspect of the one power.

The forms of life are infinite, therefore the transferences of this primordial unit throughout the degrees of creation are infinite.

All phenomena are involved in all phenomena. Consider what a transcendent unity exists, that, from this standpoint, every nomad is the expression of all life. This is the harmony which underlies all creation; this is the law and order in the world of existence. What wondrous symmetry! What stupendous organization! What elysian coordination! What celestial union!

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Every single manifestation of the myriad forms of creation is a reflection of the divine emanations, therefore the divine emanations are infinite, unlimited and illimitable. Gaze upward through immeasurable space to the majestic order of the colossal suns. These luminous bodies are numberless. Behind our solar system there are unfathomable stellar systems, and above these stellar systems are the remote aggregations of the milky way. Extend your vision beyond the fixed stars and again you shall behold many spheres of light. In brief, the creation of the Almighty is beyond the grasp of the human intellect. When this objective creation is unlimited and not subject to suspension, is not the subjective creation of His Majesty the Almighty limitless? When the reflection or physical creation is infinite, how is it possible to circumscribe the Reality which is the basis of divine creation? The spiritual world is so much greater than the physical that in comparison with it the physical world is non-existent. (Divine Philosophy p. 167.)

ACCORDING TO NATURAL philosophy it is an assured fact that single or simple elements are indestructible. As nature is indestructible, every simple element of nature is lasting and permanent. Death and annihilation affect only compounds and compositions. That is to say, compositions are destructible. Wlien decomposition takes place death occurs. For example, certain single elements have combined to make this flower. When this combination is disintegrated, this composition decomposed, the flower

dies as an organism of the vegetable kingdom. But the single elements of which this flower is composed do not suffer death, for all single elements are permanent, everlasting and not subject to destruction. They are indestructible because they are single and not compound. Thus they cannot disintegrate nor become separated in their component atoms but are single, simple and therefore everlasting.

WHEN WE OBSERVE the phenomena of the universe, we realize the axis around which life revolves is love, while the axis around which death and destruction revolve is animosity and hatred. Let us view the mineral kingdom. Here we see that if attraction did not exist between the atoms, the composite substance of matter would not be possible. Every existent phenomenon is composed of elements and cellular particles. This is scientifically true and correct. If attraction did not exist between the elements and among the cellular particles, the composition of that phenomenon would never have been possible. For instance, the stone is an existent phenomenon, a composition of elements. A bond of attraction has brought them together and through this cohesion of ingredients this petrous object has been formed. The stone is the lowest degree of phenomena but nevertheless within it a power of attraction is manifest without which the stone could not exist. This power of attraction in the mineral world is love, the only expression of love the stone can manifest. . . .

Finally we reach the kingdom of

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man. Here we find that all the degrees of the mineral, vegetable and animal expressions of love are present plus unmistakable attractions of consciousness. That is to say, man is the possessor of a degree of attraction which is conscious and spiritual. Here is an immeasurable advance. In the human kingdom spiritual susceptibilities come into view, love exercises its superlative degree and this is the cause of human life.

The proof is clear that in all degrees and kingdoms, unity and agreement, love and fellowship are the cause of life, whereas dissension, animosity and separation are ever conducive to death. Therefore we must strive with life and soul in order that day by day unity and agreement may be increased among mankind and that love and affinity may become more resplendently glorious and manifest.

IT HAS TAKEN a certain length of time for this cellular element in my hand to pass through various periods of metabolism . . . Whenever it appears in any distinct form or image it has its opportunities, virtues and functions. As each component atom or element in the physical organisms of existence is subject to transference through endless forms and stages, possessing virtues peculiar to those forms and stations it is evident that all phenomena of material being are fundamentally one. . . .

As this is true of material phenomena, how much more evident and essential it is that oneness should characterize man in the realm

of idealism which finds its expression only in the human kingdom? Verily the origin of all material life is one and its termination likewise one. In view of this fundamental unity and agreement of all phenomenal life, why should man in his kingdom of existence wage war or indulge in hostility and destructive strife against his fellow man? Man is the noblest of the creatures. In his physical organism he possesses the virtues of the mineral kingdom. Likewise he embodies the virtue augmentative or power of growth which characterizes the kingdom of the vegetable. Furthermore in his degree of physical existence, he is qualified with functions and powers peculiar to the animal beyond which lies the range of his human mental and spiritual endowment. Considering this wonderful unity of the kingdoms of existence, and their embodiment in the highest and noblest creature, why should man be at variance and in conflict with man? Is it fitting and justifiable that he should be at war, when harmony and interdependence characterize the kingdoms of phenomenal life below him? The elements and lower organisms are synchronized in the great plan of life. Shall man infinitely above them in degree be antagonistic and a destroyer of that perfection? God forbid such a condition.

From the fellowship and comingling of the elemental atoms life results. In their harmony and blending there is ever newness of existence. It is radiance, completeness; it is consummation; it is life itself.

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PALESTINE-THE PROMISED LAND
ALLEN B. MCDANIEL

This is an especially interesting article on the development and reconstruction of the Holy Land by one who is a Consulting Engineer of world-wide experience.

“THIS is the Promised Land of my people. They were led out of bondage in Egypt in the days of the Pharoahs and wandering through desert and over plain under the leadership of their Prophet at last found a home in this land. Then, as now, its resources were found to be rather in the spacious firmament above, than in the depths of the earth below.

“As the centuries rolled by new peoples from the east, south and north found their conquering way to this little land and gradually the descendants of Abraham—the children of Israel—were scattered to the ends of the earth.”

So spoke a leading official of the Palestine Electric Corporation Ltd. as we stood looking out of the window of a railway car when the train halted at one of the many stations of the Jewish agricultural colonies between Haifa and Tiberias. Over the great plain of Esdraelon, these colonies lay glistening in the bright mid-February sunshine like red and white jewels on an emerald carpet. Before us moved an ever changing group of people. Arab jostled Bedouin. And in groups gathered and talked youngish-looking people in European clothes of Khaki or leather. These groups of young Jews—both sexes well represented—seemed to be earnest, active and very much at home in their new habitat.

As the train slowly moved out of the station, the Jewish official, standing by my side and gazing dreamily at the broad green fields, talked lovingly of the hopes, ideals and plans of his race.

“Although history has recorded the story, my people alone truly know and appreciate what deprivations, suffering and persecutions they have undergone. Suffering sooner or later turns the heart toward God, and thus through the centuries my people have developed a deep religious nature.

“Every Jew in his daily prayer has always included that soul-yearning appeal for the return of Zion. This is what we mean by the Chaluz spirit. In the story of Judah Halevi is truly reflected the visions of the spirit. After dreaming and striving for nearly a lifetime, he reached his native land only to kiss its dust and perish at the hands of a fanatical Moslem horseman.“

For what seemed to be a long time, the official remained silent. Longingly and lovingly his gaze wandered over the fast receding plain and to the picturesque peak of Mt. Tabor in the distance. As in the poetical words of the Psalmist of old, he seemed to be raising his vision to the hills to draw new strength for his work.

With a start, he sat up straighter in his car seat and spoke with new

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--PHOTO--

Flour Mill near ’Akká, Utilizing Water for Power as in Biblical Days.

zest and vigor. “To understand our national Movement, one must first get the psychology of my people. It is primarily spiritual and founded on faith. Without undying faith, the Jewish people, as a race, would have perished years ago. It is our faith alone that has kept the divine spark of hope and idealism burning within us.

“But the Christ said that faith must be followed by works. So the fiery furnace that will purge us of our dross and purify and strengthen us, is work. To other nations work is only labor. To my people it must be and is a religion. Judea fell by fire, and by fire it will be rebuilt. That fire is the religion of labor.”

As the official uttered these prophetic words, the train passed a section of the main highway which was under repair. Here, wielding pick, shovel and rake in spreading broken stone for resurfacing of the road, were rugged-looking young men. Faithfully, persistently they worked; not even stopping to watch the train as it whisked by.

“Do your people work on the roads?” I asked in some surprise.

Steam-Electric Plant at Haifa—The Modern Source of Power in Palestine

“Yes. They are learning to do all the work of the country; not only in the fields, but about the villages and towns. They are not only building roads, but houses as well. We believe that our national economy is dependent on the labor of our hands.”

THE TRAIN suddenly jolted to a stop. We were at the end of our journey.

“Welcome.” A young Swiss engineer extended his hand as we entered the dining hall of a construction camp. Rows of young men were busily eating at white-topped tables, for it was the noon-lunch period.

Passing the rows of tables we followed the engineer to the kitchen where great steaming cauldrons of soup and pans of meat and vegetables were being gradually dispensed to the three hundred laborers. Young women in neat white aprons were moving rapidly about and evidently doing the “K. P.” work in an effective way—if the satisfied sounds that came through the opening and shutting doors were any indication.

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--PHOTO--

A Smoke Talk—Old Time Activity in the Holy Land.

On we followed the engineer into the refrigerator room to be used during the hot summer months. For in this section of Palestine, in the Jordan Valley near its outlet from Lake Tiberias, the temperature during the months of July and August often rises to one hundred and twenty degrees.

And in this historic land, over the face of which Roman, Hun, Goth, Christian crusader and Turk has passed in successive conquest, there is little shade left. What few trees remained up to the past generation were destroyed by the Turks during the recent World War period as they gave way to the northward march of General Allenby’s army.

A well equipped laundry to which we were next led, where the washing for the camp employees will be done at cost, is evidence that the Jewish people regard cleanliness next to Godliness.

“Among these people working so industriously here,” said the official, “are many young men and women of college training. Six have received the doctor of philosophy degree in European or American universities.”

--PHOTO--

Harnessing the Jordan—Present-Day Activity in Palestine.

As we sat eating our lunch of soup, veal, vegetables and prunes, we listened to one of these college graduates, a young woman dietician, explain her plans for setting up a balanced ration for the menu. Evidently she was having a hard time to educate the workers out of a traditional desire for a meat diet to appreciate the need and value of vegetables and fruits.

We wandered over the field of work after luncheon and saw different groups of young men—mostly from twenty to thirty years of age—excavating for a spur track; operating a drill press, a milling machine and a lathe in the machine shop; ascertaining the nature of the sub-soil for a fore-bay with a well-drilling outfit; learning from a Scotch expert to operate a steam-shovel in the excavation of a canal, and a drag-line excavator in the construction of a small basin. As we passed the men uniformly greeted us with a word of welcome, and then continued their work with the general appearance of interest in and understanding of their tasks.

“We try to develop a real liking of the workers for their tasks,”

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said my guide. "While we require obedience to orders, the men are encouraged to use their heads as well as their hands in the performance of their duties. Suggestions for improvements in the methods and plans are welcomed, and those accepted and used are credited to the workers making them.”

As we bade the Swiss engineer good-bye and started on our journey back to Haifa, I had to admit tacitly that here at least on this construction project (at Jordan Halt—the first step in the Rutenberg plan for the hydro-electric development of Palestine)—there exists a demonstration of the ideal of the religion of work which is one of the primary principles of the Zionist Movement.

As the seeker after the truth goes about among the colonies from Lydda to Haifa, from Haifa to Tiberias, and then across the hills to the group near Jerusalem and Hebron, he is impressed with one outstanding fact; that here in this the Holy Land for many peoples, there is being carried on by the present-day Children of Israel an experiment.

The ostensible purpose of this experiment is to furnish an opportunity for a people to return to their ancient of days’ home. The Jewish race is endeavoring to build in Palestine a permanent national home—a place where the Jew from East or West, whether high or low, rich or poor may find a dwelling place in a sacred environment; and where after centuries of wandering, unrest, suffering and persecution,

he may be assured at last justice, peace and happiness.

IT Is NOTEWORTHY that the Jewish colonization movement in Palestine includes urban as well as rural communities. Notable among these urban settlements is Tel-Aviv, a modern city of about forty-five thousand people, with an electric power station, and many industries including a silicate factory, a tannery, a furniture plant, a textile mill, chocolate works, a silk mill, and an artificial tooth factory.

The gradual development of the Rutenberg plan will furnish universal electric current that will light the towns and cities, and furnish power for both industry and agriculture. In the latter field, electric power will make possible the reclamation by irrigation of vast tracts of arid land, especially in the lower reaches of the Jordan Valley. From even my practical viewpoint as an engineer, it seems within reason to conclude, that perhaps future pilgrims to the Holy Land may see the fulfillment of the Biblical prophecies and find this little land, so barren of natural resources, “blossoming like the rose.”

"What can we see in all this but the finger of God moving in the fulfilling of prophecy, for even in this day ’Abdu’l-Bahá has said:

“The golden thread of promise concerning the Messianic Millenium runs through the Bible, and it was so destined that God in His own good time would cause its appearance. Not even a single word will be left meaningless and unfulfilled.”

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CARMEL, HAIFA AND ’AKKA

The following is compiled from letters of Miss Isabel Rives, a Bahà‘i teacher of Washington, D. C., and London, England, who recently visited the Holy Land and writes of her impressions and observations as to how the prophecies of the Holy Books are being fulfilled.

’Abdu’l-Bahá once said to an American pilgrim to the Holy Land, “Come and see my garden.” He took her by the hand and almost ran over the roughest ground she had ever seen, worse than any ploughed field for it was covered with rocks as big as her head and body. That was many years ago. And now that rock bed has become a beautiful garden. A world-wide traveler who had seen many beautiful gardens declared this to be by far the most beautiful. Shall I tell you about it?

It is built on the slope of Mt. Carmel, which the Bahá’ís partly own. There are nine terraces with steps leading from one to the other. All the walks and paths are strikingly red; that is, they are evidently constructed of tiling reduced to a fine gravel consistency. Each path or walk is bordered with small red plants; inside that another border of taller plants with green leaves; while within this enclosure there is beautiful green grass—a rare thing in the Holy Land; and then again more of the tiny red and green plants arranged in designs reminding one of an exquisite Persian rug. There are also many palms and curious trees the names of which I do not know. Then there are pomegranate and orange trees, and a very distinctive group belonging to the cedar variety. We have heard so often of how ’Abdu’l-Bahá used to sit under these trees and write many of His sacred Tablets.

Half way up Mt. Carmel are the Shrines of the Báb and of ’Abdu’l-Bahá. Of course we all know that history records the name of the Báb as the Forerunner of Bahá’ulláh the Divine Law-giver of this age, and ’Abdu’l-Bahá as the Interpreter and Expounder of His Revealed Word.

AT THE FOOT of Mt. Carmel is situated the harbor city of Haifa, where Shoghi Effendi, Guardian of the Bahá’i Cause lives.

Such extraordinary improvements are taking place there that one cannot help but marvel at the wonderful way in which the prophecies of the Bible, and of ’Abdu’l-Bahá regarding the future of Haifa, are being fulfilled.

When I last visited this place seven years ago, there were no sewerage or water systems, neither was there an electric light plant. They have all been constructed and are in operation there today.

Fifty percent of the babies in this vicinity died, due to improper care. Now there is a Child Welfare Center where about four hundred babies are cared for, and the mothers are adopting new and scientific methods for the care and feeding of infants and children.

A large and attractive English school is being erected near the Bahá’i Pilgrim House.

Old places and scenes are giving place to new; narrow streets will soon be a thing of the past for already the streets are being widened in the most modern way.

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IN ISAIAH 42:7 we read, “To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.”

How wonderfully this prophecy has been fulfilled!

’Akká, ten miles distant from Haifa, “by way of the sea,” where Bahá’u’lláh and His family were incarcerated in prison for so many years, and where ’Abdu’l-Bahá remained a prisoner of the Turkish goverment for forty years, has, like Haifa, been transformed. Even the prison has been changed, so there is not much left to remind one of those sad days. The clank of the prisoner’s chains is no longer heard. Today the prisoners are out making good roads out of very bad ones; others are weaving cloth for their uniforms; still others are engaged in cane and basket weaving. Also there is soon to be a well equipped carpenter shop where carpentry will be taught. Thus when prisoners return to the world of work they will have a trade, and so be able to earn their living.

And what of the arsenal with cannon and balls of various sizes used in the battles of the past? It has disappeared, and green grass and flower beds have taken its place.

Of course we visited the Shrine of Bahá’u’lláh, and “Bahji” the home of Bahá’u’lláh during the last days of His life. This house needs repairing very much, but I was told it is to be fully restored and preserved as far as possible. It was a privilege, too, to be able to visit the place where Bahá’u’lláh was living at the time He wrote the “Kitab-i-Aqdas” (Book of Laws); and to see the Garden of the Ridván where He spent much time.

Later a visit to the Sea of Galilee gave us an opportunity to see the

fishermen hauling in their nets, just as they did two thousand years ago I am sure. Then we had a wonderful drive along the short to Tiberias and to the hotel where ’Abdu’l-Bahá often stayed. Nazareth, where they had an earthquake about two years ago, has built a new village on the opposite side of the road. Model houses, gardens, farms, dot the landscape. All built by the Jews. “Old things shall pass away, and all things be made new,” and this is literally taking place. It is true materially as well as spiritually.

On our return to Haifa we met Mustafa Effendi, Secretary of the Port Said Bahá’i Assembly, and other Egyptian and Persian Bahá’is, for there are always many visiting pilgrims in the Bahá’i colony at Haifa.

Every Sunday afternoon there is a service at the Shrines of the Báb and ’Abdu’l-Bahá on Mt. Carmel and the spirit is inexpressibly reverent and beautiful. The whole atmosphere of the place is beyond any description.

It is truly the day of fulfillment in the Holy Land. Can there remain a single doubt in the mind of any one that both spiritually and materially the prophecies of all the Holy Books have been and are being fulfilled? And the prophecies of ’Abdu’l-Bahá Himself about the future of this spiritual center gives one a real thrill. Among them one comes to my mind at this time:

“In the future the distance between ’Akká and Haifa will be built up, and the two cities will join and clasp hands becoming the two terminal sections of one mighty metropolis.”

It is indeed the Holy Land—the Holy Land of the past, the present, and the future.

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IMPRESSIONS OF THE BAHA’I CONVENTION
MARY HANFORD FORD

THE Bahá’i Convention held in Wilmette April 26th to 28th, 1929, will long be remembered by those who were privileged to be present, not only because it recorded progress toward the final step in the actual building program of the Temple, but because it brought into conscious realization the significance of its erection and influence.

The convention gathered in the Foundation Hall of the Temple. Within those boundaries was little to hint of the beauty that would replace them. There was a marvelous lacelike drawing of a panel by Louis Bourgeois, the reality of which in bronze will one day adorn the true basement; there were three oriental rugs sent from Haifa adding color to the walls, and a huge photograph of the future structure when completed, done in color by Mrs. Edward Struven.

As one entered the doorway and gained the audience hall one became aware of a Presence, a Power, which was not suggested in any of the visible forms and colors within the focus of the outward eye. Seated in the midst of the promiscuous assemblage containing the delegates gathered from all parts of the United States and Canada, one would naturally have felt them first, but instead arose the realization of the lofty structure that would one day tower above them and inclose them, so that all would vibrate in its splendor and respond to its harmony of line and magnificence of jeweled radiance.

The order of exercises followed during Friday, Saturday and Sunday was outwardly very simple. Here were records of duties performed, of money collected and received for the accomplishment of a most noble purpose—the erection of the first “Meeting House” for humanity, in which every faith and race can be invited to worship freely!

The audience heard the reports of committees representing all the activities of a widely active cause. The Publishing committee, the Interracial committee, the Star of the West committee, the Greenacre committee and most absorbing of all, the Finance committee! for that involved the success or failure of the year‘s effort to begin immediately the building of the supreme structure.

Greetings were read from Shoghi Effendi, and from many present in spirit but not in body.

The genial chairmanship of Mr. Allen B. McDaniel diffused always an atmosphere of sympathy and atone-ment.

The assembled audience had little knowledge of the projected plans for the Temple, and presently demanded an authoritative word from the architect himself as to how this mighty creation could arise, built of imperishable concrete, covered with exquisite ornament which penetrated its material, and lined with a new glass as hard as iron, protecting its interior from weather. Such a thing had never been heard of, no architecture contains

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its duplicate in substance, form, or ethereal beauty!

No one who listened attentively can ever forget the talk of Louis Bourgeois in which he outlined definitely the plans of the Temple, and answered satisfactorily and clearly all questions in regard to it.

The Ridván Feast always held at the time of the annual Bahá’i Convention was attended by Bahá’is and friends from Chicago and nearby towns as well as the delegates. This was followed by a spiritual feast presided over by Mrs. Corinne True in which she honored especially the youth of the Bahá’i Cause, calling for Miss Mary Maxwell, Miss Wanden

Mathews and Mr. Philip Sprague, all of whom spoke with such eloquence and spirit that one had no fears for the future of the Movement so championed.

Another eloquent word was spoken by Mrs. H. P. Payne of Pittsburgh, Pa. She described the Rose Garden of childhood she had tended for years in which blossomed flowers from many creeds and races united in love. Her exquisite voice seemed to render visible that heavenly dome of the projected Temple which had sent its rays upon us during all the preceding days and at last its full radiance.

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CREATIVE DISCUSSION
BERTHA HYDE KIRKPATRICK

“The process of Group Thinking,” by Harrison S. Elliott. New York—The Association Press. The spirit of the new age manifests through this book which emphasizes the law of consultation and group action. Baháis we feel sure will find this brief review interesting.

THOSE who attend conferences and conventions observe that within the last eight or ten years a new technique in handling discussions has developed, especially in smaller groups. The object is to arrive at a solution of a problem through group thinking and discussion rather than through argument or through the domination of one expert or authority. The belief is that a group of people sincerely bent on the solution of a problem in which all have a vital interest has a creative power which brings them more nearly a true and right solution than any one person, even though the group be made of quite

ordinary people. This does not mean, however, that expert advice is not weighed in the discussion.

In his book The Process of Group Thinking Professor Harrison S. Elliott points out that where there is a vital question pertinent to the life of the group, an earnest desire on the part of the group to find an answer to the question, the presence at the discussion of representatives of all the parties involved in the question, and a common interest which binds the group together, the conditions are ripe for a creative discussion.

The method is very different, indeed, quite the opposite of the one

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of debate and argument commonly used in our legislative bodies, and our public forums. The latter usually results in a compromise between two opposing views which is almost sure to be weak and unstable, catering to the majority, ignoring the minorities. The creative discussion method seeks to have many, indeed all viewpoints, expressed openly, freely, and fearlessly.

The author cites an example of a group arranging for an international conference where two very sincerely divergent views were present. “The chairman suggested that, instead of seeking to have one or the other points of view win by a majority, the group work cooperatively in open discussion to make that plan which would meet the honest fears, safeguard the divergent interests, meet the minority viewpoints, and build into the final plan the points of emphasis of all . . . Under this cooperative approach, . . . little by little, this became a creative group working in real fellowship.”

The author holds that fellowship out of which such creative results emerge is a more worth while achievement than fellowship among like minded people, for it demands “mutual respect,” “an attempt to understand the other person’s point of view,” and “an effort to find a way in which all can join wholeheartedly.” “People of different races, of different cultures, of different

religions, provided they take the trouble to understand each other’s viewpoints . . . have achieved the greatest fellowship.”

This group thinking at its best partakes of the spirit of worship. “A truly spiritual atmosphere pervades the group process,” Professor Elliott believes. Even an avowedly religious group may start its meeting with prayer and the balance of the business program be utterly alien to that attitude. “No such divorce of the spirit of worship and the process of discussion is possible, if there are to be creative results,”—“the very highest and best the group knows.”

The method set out in this book and in a pamphlet entitled Creative Discussion by Dr. Alfred Dwight Sheffield are surely in the spirit of the new day and we cannot fail to be reminded of the words of ’Abdu’l-Bahá on this same subject of group consultation: “The members . . . must take counsel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should anyone oppose, he must on no account feel hurt, for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions.”

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“The heaven of divine wisdom is illumined and shining with two orbs—Consultation and Kindness.”—Bahá’u’lláh.

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WORLD THOUGHT AND PROGRESS

WORK on the Haifa Harbor, designed to accommodate vessels of 30-foot draft and give 200 acres of anchorage, has been started under British engineers. The project which will be completed in 1933, will employ 2,000 workers. It calls for a breakwater 8,000 feet long.-Washington, Evening Star.

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FOR THIRTY THOUSAND years the Jordan has been pouring into the Dead Sea riches that outdazzle those of a South African diamond mine. Twelve hundred billion dollars’ worth of potash, bromides and chlorides have been deposited in the sea—wealth easily reclaimable by evaporation and other simple means. Chemical literature virtually ignored them. Some inkling of the watery wealth reached General Allenby soon after he captured Jerusalem. Major T. G. Tulloch, a competent engineer, was ordered to make a chemical survey of the Dead Sea, with the result that Palestine was revealed as a potential El Dorado.

Now comes the news that the Senior Crown Agent for the Colonies has signed a seventy-five-year concession on behalf of Palestine and Transjordania, one of the concessionaries being Major Tulloch and the other a Russian mining engineer, M. A. Novomeysky, both representing a company which, at one time at least, had American technical and financial support. At least 10,000 tons of potash must be annually extracted between the eighth and tenth years of exploitation, and 50,000 tons thereafter.

Railways must be built partly to reach Haifa and Jaffa, the only ports, and partly to avoid payment of heavy tolls through the Suez Canal. Hydroelectric power plants must also be erected to supply energy for factories and railroads.

The British Government has carefully safeguarded the interests of the countries in which the Dead Sea lies. The concessionaire must share his profits, pay royalties and content himself with a monopoly limited in time and to dissolved chemical salts. Fearful lest Palestine and Transjordania be stripped of their potential wealth, the International Zionist organization long ago urged their claims to schools, the development of their arid lands by irrigation, and to representation on the board of directors of the concessionaire company. If these and other claims are heeded, communities which have hardly progressed since biblical times may flourish as never before. —New York Times.

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“ALL OF US who work for world peace gladly welcome organizations such as yours, [International University Club], which aim at fostering international friendship, understanding, and breadth of view among young men and women. I do not think that university students as a body are fully alive to the important role they ought to play in bringing the nations into closer sympathy.

“The educational advantages you enjoy, your greater opportunities through your studies and personal

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contacts on the campus, to realize the kinship of all races, imposes upon you, as university men and women, a comparatively greater responsibility to promote the unity that kinship implies.”-Sir Esme Howard, British Ambassador in “Orioc”-Washington, D. C.

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AS PRESIDENT of a university, I receive many letters every year from parents who are concerned about the sort of impact the life and work of the university are making upon the character and conduct of their sons or daughters. . . . . . . .

A recent report to the National Council of the Y. M. C. A. lists nine factors that mark modern student life. In the light of my own experience with a student body of about 10,000, I should say that these nine factors give a decently accurate picture of the problems that both home and college face in the effort to keep the development of the spirit abreast of the development of the intellect.

I list these factors here for the benefit of the many thousands of parents of college students who may read this column.

“1. Growth of individualism and the breakdown of college spirit. No longer is any campus-wide student activity or organization receiving general support.

“2. Genuine interest in religion. It is probable that seldom, except in time of great spiritual vitality, has there been greater general interest in religion among college students than today.

“3. Interest in religion as ‘philosophy’ and ‘experience,“ not as ‘challenge.’ Students are approaching

religion through their minds and their feelings but not through their will. The attractive words are ‘interpretation,” ‘explanation,’ ‘self-realization,’ ‘unity;’ but not ‘duty,’ ‘obedience,’ ‘conscience,’ or ‘sacrifice.’

“4. Revival of worship. A particular feature of the type of current interest is the reawakening of spirit of devotion.

“5. Impatience with ecclesiasticism in all forms.

“6. Discussion of religion, as such, rather than Christianity.

“7. Relativity of moral standards: confusion in life philosophy.

“8. A spirit of relentless realism.

“9. A search for a fuller experience of life. There is present to-day a strangely unsatisfied hankering after some deeper and steadier experience of life which it is believed religion may be discovered to provide.“—Glenn Frank, President University of Wisconsin, in the Japan “Advertiser” Tokyo.

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IN 1930 IT IS hoped to establish a Pan-Pacific Floating University. . . . There are two plans under consideration, one for the students to live and travel on a chartered vessel, the other that they visit each Pacific country to spend a month or more as students of one of the universities. . . . If the Floating University is to become a laboratory for world-wide topics for the students, it must also become a laboratory for world-wide educational problems for the faculty. We must create a new technique, not only in study and observation, but in teaching.—Pan-Pacific Youth.