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| VOL. 21 | FEBRUARY, 1931 | NO. 11 |
| Page | |
The Man of Science, ’Abdu’l-Bahá | 322 |
| * * * * * * | |
Editorial, Stanwood Cobb | 323 |
Body—Soul–Spirit, Loulie A. Mathews | 326 |
The Great Discovery, Esther Davis | 330 |
The Search Eternal, a Poem, Philip Amalfi Marangella | 334 |
Cooperation—Spiritual and Material, Beatrice Irwin | 335 |
Civilization, Race and Intelligence, Stanwood Cobb | 338 |
The Means of Economic Relief, Dr. Albert D. Heist | 344 |
Medical History and the Art of Healing, Zia M. Bagdadi, M. D. | 349 |
| Cover Design by VICTORIA BIDIKIAN | |
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 The Baha'i Magazine, 1112 Shoreham Bldg., 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.
SCIENCE is the first emanation from God toward man. All created beings embody the potentiality of material perfection, but the power of intellectual investigation and scientific acquisition is a higher virtue specialized to man alone. Other beings and organisms are deprived of this potentiality and attainment. God has created or deposited this love of reality in man. The development and progress of a nation is according to the measure and degree of that nation’s scientific attainments. Through this means, its greatness is continually increased and day by day the welfare and prosperity of its people are assured.
ALL blessings are divine in origin but none can be compared with this power of intellectual investigation and research which is an eternal gift producing fruits of unending delight. Man is ever partaking of these fruits. All other blessings are temporary; this is an everlasting possession. Even sovereignty has its limitations and overthrow; this is a kingship and dominion which none may usurp or destroy. Briefly: it is an eternal blessing and divine bestowal, the supreme gift of God to man. Therefore you should put forward your most earnest efforts toward the acquisition of science and arts. The greater your attainment, the higher your standard in the divine purpose. The man of science is perceiving and endowed with vision, whereas he who is ignorant and neglectful of this development is blind. The investigating mind is attentive, alive; the mind callous and indifferent is deaf and dead. A scientific man is a true index and representative of humanity, for through processes of inductive reasoning and research he is informed of all that appertains to humanity, its status, conditions and happenings. He studies the human body-politic, understands social problems and weaves the web and texture of civilization.
IN fact science may be likened to a mirror wherein the infinite forms and images of existing things are revealed and reflected. It is the very foundation of all individual and national development. Without this basis of investigation, development is impossible. Therefore seek with diligent endeavor the knowledge and attainment of all that lies within the power of this wonderful bestowal.”
| VOL. 21 | FEBRUARY, 1931 | NO. 11 |
other: a bird needs two wings for flight, one alone would be useless. . . . Religion and Science walk hand in hand, and any religion contrary to Science is not the Truth.”
THE EVIDENT disparity between science and religion, growing gradually through three centuries of the modern scientific age, has reached its culmination since the doctrine of evolution explained the method of progress of all life forms, while geology explained the development of the earth, and modern physics, chemistry and astronomy turned man’s attention powerfully to the material universe. In proportion, the truths of the spiritual world have suffered great diminution of interest.
This strife between science and religion has proved quite disastrous to the emotional nature of man. It has caused blind and unthinking opposition on the part of the uneducated religionists to the clear truths of the scientific world, and such opposition to truth could not fail to have a disastrous effect upon those opposing it. On the other hand, this strife between science and religion has undermined the religion of the educated to such an extent that the intelligent class who are in effect the leaders of public life and thought are greatly lacking in spiritual faith and earnestness. Humanity cannot safely continue to function in this way—its emotional nature divided between allegiance
to the truths of religion on the one hand and the truths of science on the other.
IT Is evident to any one who reflects on the subject that there can be no actual disparity between the truths of science and the truths of religion. For both science and religion are seeking to explain the universe and to discover the best ways in which man can harmonize himself with those cosmic laws which regulate all life. As there is but one universe, so there is but one truth about that universe, whether it be sought by the path of science or by the path of religion.
Bahá’u’lláh enunciated the great principle of unity between religion and science, and ’Abdu’l-Bahá the Interpreter and Expounder of the Bahá’i Faith states, in a way which can hardly be open to controversy, this great principle:—
“There is no contradition between true religion and science. When a religion is opposed to science it becomes mere superstition; that which is contrary to knowledge is ignorance. . . . It is impossible for religion to be contrary to science even though some intellects are too weak or too immature to understand truth. . . . Put
all your beliefs into harmony with science; there can be no opposition for truth is one. When religion, shorn of its superstitions, traditions, and unintelligent dogmas, shows its conformity with science, then there will be a great unifying, cleansing force in the world which will sweep before it all wars, disagreements, discords and struggles—and then will mankind be united in the power of the love of God.”
FORTUNATELY there is a rapprochement
going on at present between
religion and science. Intelligent
religionists, not only in
Christendom but in the world of
Islam, of Buddhism and Confucianism,
are welcoming all the truths
which science has to offer mankind.
On the other hand scientists, finding
the cosmos more and more mystifying
and inexplicable at every
step of their investigation, are now
in a more hospitable mood toward
the admission of spiritual forces
in a universe in which matter has
almost entirely disappeared before
scientific analysis and philosophy.
Of late there have been pronouncements on the part of world prominent astrophysicists maintaining the essential reasonableness of believing in a divine force eternally at work in the universe, both cause and guide of all material phenomena. One of the most stimulating and helpful of such books is the recently published “Man and the Stars”* by Harold True Stetson, Professor of Astronomy at Ohio Wesleyan University and Director of Perkins Observatory.
In his chapter, “Has Science Displaced Religion?” he says:
* Whittlesey House, McGraw-Hill Book Company, Inc., New York.
“Nothing can be more disastrous to honesty of thought than to try to segregate scientific and religious ideas into water-tight compartments. . . . Science and religion when rightly scanned give supplementary views to a picture of life, vastly deficient when looked at from either standpoint alone. . . .
“At the foundation of science is the principle that the universe is orderly. The belief that this expression of order is the expression of a superior intelligence, an ultimate Personality, is a premise of all religion. . . . As the correctness of assumptions in science becomes substantiated through the consistency of subsequent experiments, so in religion the vindication of faith comes in the test of subsequent experience based on such faith. Many of the tentative hypotheses of science trace their origin to an intuition not unlike the intuitions of faith. But we cannot expect science to prove or disprove non-material realities. The existence of great personalities such as Socrates, Buddha, Jesus, and Lincoln, afford better evidence for the existence of a Master Personality than any laboratory experiments can offer. Water does not rise above its level, nor a personality above its Source.”
THE CONCEPT of God which is
promulgated in the Bahá’i faith is
of a type uniquely acceptable to
scientific thought—a Divinity which
in its infinitude is beyond the comprehension
of finite minds. It is
futile to attempt to describe in human
terms this “One Power which
animates and dominates all things,
which are but manifestations of Its
energy.”* Man only wastes his efforts in metaphysical attempts as to the nature of Deity. The function of religion should rather be to help man find his proper relation to a universe which is the expression of this Power. It is the purpose of the great Prophets and Founders of religion—such as Moses, Christ, Buddha, Muhammad, Bahá’u’lláh—to help man adjust himself to the world he lives in. These Prophets demonstrate to humanity a truth most pregnant both for science and for religion, namely, that the Divine Power which lies back of all phenomena is a force of love, and that the universe is therefore a friendly home to man, serving both his needs and his aspirations.
Just as the religionist needs to take cognizance of the material discoveries of the scientist, so the scientist needs to take cognizance of the immaterial discoveries of the religionist and should be able to shift his attention from a universe of whirling electrons, atoms, planets, suns and island universes, to a world of Reality where the spirit that is within him can commune with the Great Spirit that is omnipresent.
WHEN we change our focus from
the world of Becoming to the world
of Being, we pass beyond the
portals of time, which exists only in
relation to the movement, growth,
evolution of star-dust and life-forms.
We pass also beyond space,
* Words of Wisdom, Bahá’u’lláh.
which is the habitation of matter only and not of Idea.
The world of Becoming is a busy workshop where the clang of the anvil, the throb of incessant activity, and the sweat of human and nonhuman labor fill the air. But the world of Being is a pleasant world—all serenity and peace like a secluded valley or like quiet ocean depths. Here no activity, no striving for progress, disturb the measureless tranquility of Perfection. From the world of Being radiates the world of Becoming—but though the latter is energy itself, the former is infinite repose.
The great teachers of humanity have known how to live equally in both of these worlds. In the world of Becoming they have played an important part, pushing forward by their teachings and lives the evolution of humanity. But when this titanic task has over-wearied them, they have known how to retreat into the world of Being and how to find there both peace and power to bring back to their work amidst mankind.
One of the most important functions which religion can perform for us is to teach us how to turn from the world of Becoming and explore the world of Being; so that we too may find peace and refreshment even in the midst of the turmoil of life, and thus become more effective in performing our modest share of the great task of building a better universe.
“Disclaimer for yourselves the reality of things, and strive to assimilate the methods by which the means of life, of well-being, of noble mindedness and glory are attained among the nations and people of the world.”
In the January number the author gave us a vivid picture of the story of evolution “From Molecule to Man.” In the following article she describes what man’s birthright really is and how it is attained. Both of these articles were originally written as ct “Child’s History.”
DOST thou think thy body a small thing when within thee is enfolded the universe?”*
We might compare the body to a nest of boxes. It is only the outer box that is visible. For a long time scientists and physicians were satisfied with having opened the first box, thus being able to study anatomy and the circulation of the blood. But as the light of Bahá’u’lláh spread, men began to see into all sorts of odd corners that had not been thought of before; they wanted to investigate everything. The scientists, therefore, set to work to construct a powerful glass that would greatly magnify objects. Lifting the lid of the inner box, they peered through the lens. Here were found heretofore unknown groups of living particles in the body, which they named molecules.
Once having discovered the molecule, the scientists were less satisfied than ever. Now they put their heads together, and their wits to work, and made another magnifying glass, many times more powerful than the last. This second magnifying glass was the power of scientific imagination and investigation. By these means it was discovered that the molecule contained particles of matter finer than any substance ever dreamed of! The molecule, in fact, contained the atom. Unbelievable! Extraordinary!
* “The Seven Valleys,” Baha’u’llah.
It seemed useless to search farther, there could be nothing more. So the smallest box lay unopened. But progress does not stand still, and after about twenty years again the power of scientific investigation cleft the atom and there inside, were seen bobbing about, electrons and protons. The most minute division of matter; but of tremendous importance. For herein lay a secret evolution had never before divulged, and one that makes us understand a little of ’Abdu’l-Bahá’s meaning, when He speaks of the elements now composing the body having passed through the lower kingdoms and there acquired characteristics and perfections that were impressed upon these indestructible elements, and by them carried forward from one state to another, from one generation to another.
It pushes back the narrow boundaries of our minds until we see vast horizons. It tells us, too, that while these elements are with us, we are impressing our own qualities upon them. Would it not be worth while if we left them charged with the love of God and of humanity? Is this not what the Prophets are begging us to do for those who come after us?
And what are we to conclude of science that has brought to light these secrets of nature? Bahá’u’lláh states that “Science and Religion
are one,” no longer separate, no longer against one another, but joined together. The Bahá’i Revelation teaches that the Prophets bring Light, making scientific discoveries possible; and that true religion and true science walk hand in hand.
“In the mineral kingdom soul is called latent force.
In the vegetable kingdom virtue augmentative.
In the animal kingdom sense perception.
In the human kingdom the soul signifies rational being or mind. . . .
“The soul, like the intellect is an abstraction.”*
Physical man is the final attainment of evolution. If we think at all, we conclude the body was intended for a high purpose since it has journeyed so far and been fashioned with such care. The Prophets tell us that the body is a vehicle and a companion of the soul during its earth life. ’Abdu’l-Bahá speaks of the soul as being abstract. We never catch a glimpse of it, any more than we do a message passing over a telegraph wire.
The qualities and elements that go to make up the soul are drawn together by the laws of affinity and heredity and come into being at the same time as the body, but the soul does not reside in the body, it cannot be found in the body any more than intelligence can be found in the brain, or affection seen by cutting open the human heart. The soul is connected with the body. ’Abdu’l-Bahá speaks of the body as the horse and the soul as the rider: sometimes the rider moves without a mount—meaning that the soul acts in the physical world with the aid of the body, but when freed, acts without it. Then when man
* Divine Philosophy, ’Abdul-Baha.
dies, his relation with the body ceases. He also gives us this illustration. “The sun may be reflected in a mirror, but the sun does not enter the mirror; if the mirror is broken the sun does not die.” So the soul reflects whatever is held up before it, as ’Abdu’l-Bahá goes on to explain:—“If the soul identifies itself with the material world it is dark. If it remains in this station and moves along these paths, it will be the receptacle of darkness, but if it becomes the recipient of grace, its darkness will be transformed into light.” Remember that whatever you think and feel makes a picture that is reflected by the soul, just as your face may be seen in a still pool of water.
Very different laws govern our two companions. The body needs sleep, not so the soul. While you are safely tucked up in bed, the soul can go and come without fear of disturbing you. It can visit islands and lands beyond the sea that you have never seen. It needs no aeroplane to carry it aloft. As we know to our sorrow the body is subject to illness and injury, but not the soul. It never feels pain nor suffers physical loss.
After sharing many happy years together, the time comes when these two companions must part. The body fears death and so does the soul, unless it understands what death really is. “The breaking of the cage that sets free the bird,” as ’Abdu’l-Bahá says. “The body is like an egg shell, when the chick comes forth the shell is broken up.” Now the soul must prepare for a journey that is even longer than the one we have traced for the body.
Its work done, the body will sink down into the earth to rest. What can the soul take on this mysterious journey? It can take the knowledge and love of God, faith in the words of the Prophets, unselfish acts and pure thoughts that make up true individuality, as well as our intellectual attainment.
We want to know, more than anything else, if we remember this life. Bahá’u’lláh and ’Abdul-Bahá tell us we do, and that we shall recognize one another and feel love and affection in all the worlds of God. Love is eternal—a reflection of God. If we have served our fellowman with tender kindness, our love for humanity leaves a shining track upon the earth that will point the path to God and reflect joy into countless hearts.
Bahá’u’lláh writes, “If any of us could realize what hath been assigned in the kingdom of God, the Lord of the throne and the dust, he would yearn with a great longing for that exalted holy and most glorious station.”
“There is yet another, however, which must be differentiated from that of soul and mind. The third power is the spirit which is an emanation from the divine Bestower.”*
’Abdu’l-Bahá has explained matter to us; how elements are drawn together and again separated to assume new forms. The form is constantly changing, but the elements that compose each form remain eternal.
In the human kingdom these elements are drawn together by a natural law—birth, and dissolved again by another natural law—death.
How then can man attain to immortality? It is because man possesses
* Teachings of ’Abdu’l-Baha.
an element nowhere else in nature—a soul—which when filled and exalted by the light of the spirit attains to that exalted height of being which Bahá’u’lláh calls Life Eternal. It is spirit that lends wings to the soul. But the ray of spiritual light cannot enter our very being without our consent. Spirit is the light that penetrates the soul with each unselfish act. Doing God’s will with joy and fragrance sets us free. If during life, you open the door of your heart, only a crack, then only a tiny little ray of light can enter, but should you open wide the door, a flood of light will pour into your heart and fill your whole being with radiance.
Something wonderful happens then! You have been baptized by the spirit. You have been born again, this time into the kingdom of heaven! You have received the second birth spoken of by the Prophets!
You remember what His Holiness, Jesus, said about giving a cup of water in His name that we have given it to Him. We do not have to do big things in order to please God. There are only two things necessary. That our intention should be free from self-interest, and that we give away our hearts with every gift.
Bahá’u’lláh speaks of this in The Seven Valleys, “When the owner of the house is at home in his own house (the heart), all the pillars of the heart are radiated and illuminated through the giver of light.”
When does the ray enter the soul? Whenever you rush to the assistance of a little animal that is
hurt, a helpless bird that God has placed under your care. When you have noble thoughts and aspirations, whenever you give the best to a comrade and keep the least for yourself, when you speak with candour and treat others with justice you are inviting the Celestial visitor, you are opening the door to the spirit. This is the way the soul fills with light and becomes eternal. Good deeds are like a drawbridge: they allow the spirit to pass over the dark moat of our animal nature. At first the bridge is let down momentarily and taken up again by the force of self. But each time the drawbridge is lowered, it remains down a little longer, until at last goodness weighs it
down so heavily that spirit pours across continually.
Lovely pictures of eternal life have been painted by the Prophets of today. The pure spirit, they tell us, converses with the Prophets and saints of every age; journeys through space to other universes; is surrounded by beauty not to be imagined by our finite minds; experiences spiritual union with those loved; assists the children of earth and carries upwards prayer to the very gates of paradise. The pure spirit shall reach God, the destination and purpose of all creation. And in that bright morn we shall shine with a radiance more dazzling than the iridescent wings of angels.
“The face of nature is illumined—the grass, the stones, the hills and valleys shine; but they shine not of themselves, but because they reflect the rays of the sun. It is the sun which shines. In the same way, our minds reflect God. Those who live thinking good thoughts, doing good deeds, and with love in their hearts—the minds of these become ever clearer, reflecting more and more perfectly the love of God, while the minds of those who live in ignorance and desire are clouded and obscured and give forth His light but meagrely. . . . When in the course of evolution the stage of thought and reason has been reached, the human mind acts as a mirror reflecting the glory of God. . . . Life is eternal, but the individual human consciousness is not inherently so. It can only gain immortality by uniting with the pure Divine Essence. This union man may reach by a pure life and love for God and his fellow men.”
IT was in my twenty-first year when the first marvelous vision came to me. I had been through a very sad experience, having been greatly deceived in one whom I dearly loved. The thought of going through life with the burden of confidence and love misplaced seemed more than I could bear.
Walking by the river and thinking of this painful event, the words came from my heart: “I cannot bear it. I shall not be able to live through it!”
Suddenly a wonderful thing happened! As I faced the river, and looked up to the heavens as if for help, the sky seemed to open. I saw the form of a man, an old man. At the same time, a ladder appeared, and it reached from the heavens to the earth. I thought the man was God. I then heard a voice, although there was no sound, and these words came from the man:
“Follow my commandments, walk in my paths, and all shall be well with thee.”
Then I realized I was at the very bottom rung of the ladder.
To do what the voice advised seemed too great a task. It meant I should have to climb that great height from the low place whereon I stood. My poor little brain could not believe it would be possible to attempt so huge a task.
I said, “it is impossible. I cannot!”
The voice again spoke to my soul with soundless words:
“You can if you try.”
Would that I could convey to my readers the power of those mighty words! So powerful were they, I felt they must be true.
I immediately responded, with great resolution: “I will try.”
I turned from the river and retraced my steps homeward.
I WAS a changed being. Life from
then on was different. Where before
it was dark, now I beheld the
light. I was happy, very happy.
The question then came: “What
shall I do? What course shall I
pursue that would be pleasing in
the sight of God?”
The thought came: “Study your own religion. It will teach you many things.”
I had not been trained very much along religious lines up to this time. At heart I firmly believed in my religion, which was the Jewish faith. I felt that God was guiding my footsteps. His words were in my soul, lighting the path, making even the hard places easier. Prayer and supplication were great helps in changing some of the tendencies to which I inclined.
I found there were many obstacles in the path, much to be overcome in myself, sacrifices to be made.
I went into the homes of the poor. My deepest sympathies were with them and their problems. Giving to them the hand of love and guidance as far as I knew, the recompense was far greater than I could have imagined.
Many years have passed since then. Letters of gratitude still come to me from those who now have reached manhood and womanhood and were children at that time.
I studied long and hard in the faith of my fathers, keeping to the old traditions and customs with the utmost devotedness until suddenly the thought came to me: “Why not look into other faiths, go into other churches, make comparisons?”
The idea seemed strange, and novel; yet it persisted until I finally went to other places of worship outside of my own. I then realized I had been following the thoughts of others, many of which were old and outworn. I began the search for those pearls of great price, light and love, which I found not in any church.
I looked for the Light in the faces of those whom I met in the streets. I did not see it. It was then revealed to me that there was one on earth who was next to God. He would reveal all things to me and He would teach me. I could not speak of this revelation to anyone, thinking no one would understand. It was kept in my innermost being as a sacred, precious possession.
AND THEN, by some fortunate
chance or destiny, I heard of Green
Acre. It was at Atlantic City, on
a visit, that I saw a notice in one
of the shop windows of a Mrs. Dow
Balliet giving lessons in psychology.
I was strangely attracted,
and went to see her. After meeting
and speaking to her, she said to me,
“You should go to Green Acre.”
Never having heard of that place, I inquired where it was.
“If you write to Miss Sarah J.
Farmer, Eliot, Me., she will tell you and give all directions.”
It seemed almost impossible at that time that I should be able to get so far from home. However, events turned out later on that made it not only possible to go, but enabled me to spend the summer there.
I shall never forget the first time I saw Miss Farmer on the platform in the attractive hall where the meetings were held. She was speaking at one of the large afternoon gatherings. Her words literally seemed like pearls and diamonds as they came from her lips. I loved her from the moment that I saw her there. We became great friends and were mutually attracted.
One evening she asked if I would attend a small meeting which she called “The Sunset Group.” It was in the little cottage of Miss Mansfield, on the hill facing the beautiful Piscataqua river. Miss Farmer loved to sit on the porch of the cottage to view the sunsets that are so lovely at that spot.
We were a party of about six. I had never attended anything like it. We all sat silently watching that glowing ball of fire as it slowly disappeared over the water. After several moments of silence, each, one by one, gave a short spiritual message.
Each had given out what came to her through the spirit. It was time for me to say something. I was silent. Nothing had come to me. I felt stupid, empty; when suddenly the place seemed filled with a great light, and I saw an immense pair of wings and a hand seemed pushing me to arise, go forward to Miss
Farmer, and tell her what I saw.
“Miss Farmer,” I said, “I see an immense pair of wings over this place. They are especially over you, as if to protect you.”
At that time I knew nothing of the difficulties that Miss Farmer was laboring under. She was trying to do more than her strength would allow, and in consequence was much troubled.
As I uttered the words she cried, “Oh, my child” (she always used that endearing term to me) “you are seeing the wings of the cherubim! It is my symbol! “See,” pointing to the brooch she wore, with its outspreading wings, which I had not noticed, “put your hands upon me and give me the blessing, for you know not how much I need it.”
Her voice was filled with anguish. It brought to me a keen sense of her suffering. After that evening there was an added bond between us. She never forgot that message, and, alluded to it many times. Later on, when her troubles seemed to grow greater, we had other spiritual experiences which I shall not dwell on at this time.
THE FOLLOWING summer Miss
Farmer went abroad. In the course
of her travels she met one who told
her to go to ’Akká and consult a
wise man who lived there.
Miss Farmer was much in need of advice regarding her plans for Green Acre. There seemed to be no one able to give her the required help. She resolved to see this wise man in the East. He might be the one who would solve her problem. Accordingly she went. But before going she made a list of questions
regarding her needs; she would ask and might have them answered satisfactorily.
Miss Farmer’s experience with ’Abdu’l-Bahá is a part of her history.
SARAH FARMER had not written to
me, not one word, during her entire
trip. I only knew she was in
Europe. Spiritually, I was in close
touch with her and realized she was
exceedingly happy; yet knew not
what had caused the change in her
mental attitude.
Most eager was I to see her when the news came that she had arrived in New York and was stopping in the home of Miss Emma Thursby. I immediately went there. To my astonishment and regret I was told no one was allowed to see her. She had fallen, was hurt, and was ill in bed.
Miss Thursby assured me I would be one of the first to see her when she was able to have her friends; and in about two weeks I received a note saying Miss Farmer was much improved, I could see her. When I hastened there Miss Thursby told me that she was still quite weak and that three minutes must be the limit of my stay.
Upon entering her room, seeing her lying in the bed so white and helpless, I involuntarily exclaimed, “Oh, my dear! I don’t understand!”
“What is it you do not understand, my child?“ she asked,—looking up at me with a wonderful expression in her eyes, “Seeing you lying here so ill. I have been thinking of you being so happy.”
“Oh, but I am happy, so very, very happy!”
“What is it?”
Her answer came: “I have seen Him.”
“TELL ME about Him,” I implored;
for a dart of confirmation
through the center of my being assured
me she had seen The One who
was with me in spirit.
She looked up at the little Swiss clock above her bed and said, “Only three minutes,” meaning I could be with her only that length of time. It was not possible to explain, then?
Again speaking, she said, “Take down this address,” and she gave me the name and address of Mr. Hooper Harris. “There is one who came over in the same steamer with me who is a guest there. His name is Raffie. He is a young Persian. Write to him. Ask if he will come here one week from today. You also come. I will introduce you. He shall tell you all about it.”
Reluctantly I left her. I was burning with the desire to hear and learn more, and could hardly await the time when more would be given me. I wrote at once to Mirza Raffie. He replied promptly. His letter began:
“My dear Sister Esther:
I shall gladly meet you at the place you mention, and give you the message that will bring joy to you and your family.”
His letter was signed, “Your brother, Mirza Raffie.”
Never had a letter brought such joy to me. He called me his “sister,” and signed himself, “your brother.” Why, this was the very thing I had been in search of–brotherhood and sisterhood of the human family!
I had looked in vain. Here it was at my door. How wonderful!
Mirza Raffie came as promised. Miss Farmer introduced him to me. He greeted me with a lovely smile. After a little conversation he began to read the prophecies in the Bible. I wondered why he did so, without explaining the great message I craved. There was a vital purpose in it. It was the beginning of a long series of talks and teachings which finally led to the fulfillment—the Coming of the Promised One.
IN THE October 1930, number of
The Bahá’i Magazine, in the article,
“Searching for Truth,” the author
has beautifully expressed himself
in these Words: “The inspiration of
those early days in the Bahá’i
Cause was to me like the fresh and
joyous hours of dawn, when the
birds sing of the glories of God as
expressed throughout His firmament,
and the flowers sparkle with
transcendent beauty in a fresh
morning dew, undissipated by the
heat of life.”
I testify to those statements.
We were on fire at that period. Each time a lesson was given, my feet were like wings carrying me to the place where I would receive the next part of the glorious message.
The following summer found me again at Green Acre. In the little cottage “Willowcote,” a small coterie consisting of “Mother Beecher,” Agnes Alexander, Young Raffie and myself were exceedingly happy.
How we worked and played together-work that seemed play, it was all so joyous. One night I was left alone. The rest had gone to
an evening talk at the Inn. Thinking of this glorious Bahá’i Revelation, I saw myself on the edge of a mighty ocean whose broad expanse reached north, south, east and west.
It was the ocean of Truth, of Life, of Love. We all must become immersed in it some day. But now we were just at its border, as if playing with the pebbles on the beach. We little knew how great it would become. This wonderful Bahá’i message! Bringing on its wings the comforting assurance of the brotherhood of man, the oneness of God, the banishing of war, and the establishment of the Most Great Peace. Walking down the lane through the pasture one lovely day I sat down to rest beside the Piscataqua river.
It was all so quiet and peaceful, I thought of the second verse of the first chapter of Genesis: “And the spirit of God moved upon the
face of the waters.” Surely, He was in this place. His spirit was here. “Let there be light, and there was light.” Yes, the Light had shed its radiance on this old earth, but never had the Light shone so powerfully for me. Its rays are penetrating the dark corners, the shadows are disappearing.
Light and Love, walking hand in hand. How wondrously changed will be the places where men dwell! They will see Light through the eyes of Love.
The ladder of life is still being climbed. Step by step we each must go, slowly making our way, until at last the topmost rung will be reached for “Man has been created for the knowledge of God and love of God,” said ’Abdu’l-Bahá, “for the virtues of the human world, for spirituality, heavenly illumination and life eternal.”
- O Prophet Heart, that pulses life for me,
- Thru world on world my love shall search for Thee.
- I grope thru all the misty veils of space
- To trace the outline of Thy boundless grace.
- I climb the topmost peaks ’neath star-swept skies
- To glimpse the light reflected in Thine eyes.
- I wing my soul thru all the singing spheres
- To hear the same love-song Thy Soul endears.
- O Prophet Heart, Thy life-pulse sings to me;
- My list’ning heart eternally follows Thee.
Miss Irwin, who promises us a series of articles on “New Interpretations of Old Ideas,” of which this is the first, is one of the foremost explorers in the realm of light and color in their effect upon the human emotions. She has worked out types of lights for certain emotional effects, and is the author of “Gates of Light,” recently published in London.
A MODERN mystic has said that by constantly having fresh thoughts we preserve the youth of our bodies, and it is true that what interests us refreshes us physically as well as mentally.
The reason that religion to a growing extent is losing its hold on modern life, is that its method of presentation remains largely medieval, and sets spiritual life and thought apart from daily existence, consequently people have acquired the habit of considering religion merely as a mental theory, an artistic formula apart from life, rather than an interwoven essential and a heartfelt cooperative fact!
ONE OF THE MOST revivifying and
vitalizing aspects of the Bahá’i Revelation
is its presentation of religion
as a cooperative liberator into
a larger life, a constant invocation
to the “investigation of reality,”
and to a fuller self-expression,
through the use of the word
do rather than the dont which is
usually associated with religious
ceremonial.
By calling upon each individual to be a priest unto himself, and to skillfully interweave the material and spiritual threads of existence, Bahá’u’lláh has freed religion into a more mature cooperation with life, and has provided a definite method for the creation of a new pattern
--PHOTO--
Miss Beatrice Irwin
in our spiritual consciousness. This glorious pattern is embodied in the word Unity.
Perhaps we use that word a trifle too glibly, and without realizing what a difficult and awe-inspiring ideal it contains! However, the Báb, Bahá’u’lláh and ’Abdu-l-Baha, have provided us with a magic lamp of guidance with which to illumine the obscure and arduous road! That lamp is cooperation—material and spiritual; for this principle animates the basic ideals of the Bahá’i Revelation. Let us consider how its rays function in material realization.
In (1) universal religious tolerance we find the spiritual cooperation of religions demanded. (2) In
the establishment of International Parliaments the material cooperation of nations. (3) In the union of science with religion the cooperation of two different methods of expressing much of the same Truth. (4) In the equality of sex the material and spiritual cooperation of human rights.
From this four-square tower of cooperative strength rises the reality of the Bahá’i Revelation, though but a few stones of its future structures can yet be discerned.
It is an ironic fact that at the moment, Geneva, India, Egypt, the Holy Land and Britain, are all talking cooperation, but achieving no results, for the reason mentally and nationally—which means materially—that this principle is neither understood nor practiced, and therefore morally or spiritually it is impossible of achievement. In short, it is better if possible, for deeds always to precede words.
Biology and psychology show us that a material cooperation between mind and body is necessary before the Spirit can cooperate with either. In other words the spirit demands a highly organized physical instrument. Christ said-“Be ye perfect even as the Father.“ Bahá’u’lláh said-“Possess a good, a pure, an enlightened heart that thou mayst possess a kingdom eternal, immortal, ancient and without end.” Both these utterances proclaim that material and spiritual cooperation are interdependent and indivisible. History also proves the truth of this statement for during different epochs spiritual ideals have been demonstrated
by material cooperation and activity.
The middle ages were dominated by religion, the Renaissance by art and beauty, the nineteenth century by progress, and our day by human unity, towards which we are struggling through a clamoring diversity whose very intensity only makes the need for unity more keenly seen and felt.
The world-body of Bahá’is as well as individual Assemblies cannot expect to entirely escape the influence of this world unrest and questioning, but in struggle there is growth, and growth is conducive to fruit.
Bringing the question of cooperation from the nation, through the Assemblies down to the individual, I believe that as intimate a knowledge as possible of each other’s lives and conditions is essential to the correct basic understanding from which thorough cooperation develops.
’Abdu’l-Bahá always said, it is not enough to contact each other at meetings; we should visit with each other whenever we can, for by so doing we gain a clearer insight of the gifts, limitations, privileges, penances and responsibilities that constitute the working capacity of any life, and by recognizing these are in a position to ask both more and less of each other. Equipped with this clear understanding we can more readily give ourselves like glowing threads to Love’s shuttle, which is ever working out the cooperative design that is the glory of the Master’s plan.
Spiritual solidarity is the result of spiritual understanding, and this
fine flower of attractive fragrance can and does only grow from a material cooperation based on rational demands and a loving appreciation. So in spite of the rush and turmoil of existence we shall always gain by making time and opportunities to know each other better; above everything glad of each others’ gifts, for their very diversity is essential to the cooperative plan which is fitting us to enter first the Bahá’i unity and then into that vaster world unity of which Bahá’u’lláh has commanded us to be builders, the builders of a new civilization!
“Know that a heart wherein lingers the least trace of envy can not enter My presence. * * * “Ye are all the leaves of one tree, the drops of one sea.” * * * “Consort with all the people of the world with perfect love and fragrance.” In these three utterances of Bahá’u’lláh, we find the principle and the philosophy of material and spiritual cooperation comprehensively expressed for the individual, for the community and for the world!
Briefly then let us crystalize the result of these observations upon the advantages of cooperation and the disadvantages of individualism.
Individualism develops a narrow and (1) egotistical outlook on life.
(2) It creates fear and suspicion of others through a lack of the understanding of facts. (3) It has a tendency to encourage avarice, which is the result of fear; and a lack of generosity, which is a perversion of the possessive instinct. (4) It induces an aversion to new experiences, and in so doing limits our knowledge of life and of our powers and limitations.
Cooperation on the other hand (1) develops an unselfish, enquiring and tolerant attitude towards life. (2) Through the intelligent understanding of facts that cooperation brings, confidence is established in ourselves and in others, and a desire to be just in our dealings. (3) This desire develops first discrimination, then good judgment, and finally a sense of spiritual values. (Not until we have arrived at this point is real spiritual cooperation possible!) (4) The necessary friction and mental flexibility that cooperation entails, results in breadth of outlook and an approximately sincere knowledge of other people’s and one’s own mental and moral resources, and limitations.
Each individual can direct the habitual attitude of his mind, but the grand keynote inspired by the Bahá’i Teachings, is that of cooperation-material and spiritual.
“If the oneness of the human world were established all the differences which separate mankind would he eradicated. Strife and warfare would cease and the world of humanity would find repose. Universal Peace would be promoted and the East and West would be conjoined in a strong bond. All men would be sheltered beneath one tabernacle. Nativities would become one; races and religions be unified. The people of the world would live together in harmony and their well-being would be assured.”
EVERY race of any achievement tends to develop a racial vanity which in current opinion relegates all other races to an inferior place.
Thus the Greeks at the height of their power and achievement and forgetting or unware of former centuries when they as a rude and uncivilized people acquired all their arts of civilization from foreign races—applied the term “barbarous” without discrimation to all nations who were strangers to the language and manners of the Greeks. The Romans, borrowing the word, applied it in like manner to all hostile nations beyond the pale of the Roman empire and civilization. In medieval times the term was applied to those outside the civilization of Christianity, despite the fact that the Islamic and Chinese civilizations were in the early centuries of the medieval period far superior to Christian civilization. So likewise the Chinese called barbarians all peoples not natives of the Celestial Kingdom.
The implication that races not expressing the same type of civilization as one’s own are lower in intelligence and capacity, inheres in all manifestations of racial vanity.
Pride is natural in any race or nation which has achieved a significant culture. But a pride that entails as corollary a contempt of other races and an assumption of inherent racial superiority based on biological factors, is unjustifiable in the light of historic and
scientific fact; and is an obstruction to human progress in the light of the pressing need in this age for a real interracial sympathy and amity based upon the realization of deep-seated similarities and the general equalities of human capacity and potentiality regardless of nation or race.
Those races or nations which manifest a too evident superiority complex may find enlightenment in the realization that other races in the past have been in the vanguard of humanity and that in all probability the future will disclose new racial and national leaderships.
To despise or relegate to the category of inherent inferiority races who having achieved mightily for civilization have fallen into a decrepitude, or races in the callow stage who are but adolescing into civilization, is as ludicrous as for a man in the prime of life to decry and disdain the intelligence of the senescent, or of the budding youth.
In other words, the races and nations of the planet live in a time cycle, as do individuals, and like individuals they have in general their period of rude and energetic childhood, their period of ripe fruition and achievement, and their period of decline.
PLAINLY the civilization prowess
of any given race or nation is not
dependent upon innate racial superiority
of intelligence but upon
other less easily determined factors.
For if racial achievement
were dependent chiefly upon the factor of intelligence, then such cultural achievement would continue so long as the racial strain continued.
But such is not the case. Once a given race takes on a new configuration, due to internal or external forces of disruption, the racial achievement ceases even though the race continues in the same biological strain.
Thus the Egyptian fellaheen, though of the same race today as the peasants who tilled the banks of the Nile in the days of the Pyramids, have not for three milleniums borne cultural fruitage.
And the Greeks, since the Silver Age of the Mediterranean Basin, have ceased to express themselves in glorious forms of art and logic and intellectual creativeness.
The peoples who constitute the brilliant Islamic civilization which next to the Greeks held up the torch of science and learning to the world—they too, though still surviving as to biologic strain have not for centuries given birth to one iota of knowledge or cultural progress. Yet who shall say that their inherent capacity is less today than it was when Muhammed and His immediate successors blew slumbering embers of racial genius into fires which lit the world?
Well might the Arabs of the ninth, tenth and eleventh centuries have looked with contempt upon the half-barbarous and almost wholly rustic civilization of Europe in comparison with their superb cities, their richly productive industries, their scientific agriculture and horticulture, their world trade, their universities, hospitals, and advanced
medical science. Today the relative values of these two civilizations are exactly reversed. Yet Europe is composed of the same races today as then, and the Islamic world with the exception of Turkoman invasions is also essentially the same in race.
WE MUST not fail to distinguish
at all times between the existing
cultural status of any race, and its
native intelligence and capacity.
The latter cannot be judged on the
grounds of the former.
Could the world have foreseen in 1850 the Japan of today? One doubts whether even the most perspicacious of Americans or Europeans realized in the Japanese of the Shogunate period the capacity for industrial and technological progress which they have evidenced since suddenly emerging from feudalism into a nationalism determined to vie successfully with Occidental nations. Yet as regards native intelligence, the Japanese were the same then as now and are the same now as then.
It is evident that one cannot judge capacity by status nor compare the intelligence of races on the sole grounds of known achievement. Nor can one safely in judgment limit any race as regards its future development.
MODERN biology and psychology
do not warrant the assumption of
any vital differences of intelligence
as inherent biologically in race as
such.
“Science can find no evidence whatever that one race is inherently less intelligent than another,” says John Langdon Davies in his
“New Age of Faith.” This negative kind of proof nevertheless deserves consideration.
My education work with pupils of many races at Robert College, Constantionople, left me with the conviction that intelligence is a matter of individual, not racial difference. In one class a Greek might lead in scholarship, in another an Armenian, a Bulgarian, or a Turk.
As these youths of the Near East, coming from environments of the utmost cultural simplicity not to say ignorance and superstition, took up their lives in the collegiate intellectual environment of the twentieth century they began to approximate to a cultural pattern which was above nationality, race, or creed—the pattern of the modern scientific civilization which dominates the Occidental world. Many of these Oriental students, continuing their education in the universities of Europe or of America, came still nearer to the universal type of modern culture. And some of these, settling into professional work in the countries of their educational adoption, have become naturalized citizens so to speak in the realm of scientific knowledge and practice in which they now live, fully abreast as regards achievement with their Occidental neighbors.
A very interesting psychological study of immigrant children at Ellis Island has been carried on since 1923 by Dr. Bertha M. Boody, executive secretary of the Y. W. C. A. of New York City and formerly dean of Radcliffe College. This investigation of the mentality of the immigrant stream as it
reaches the doors of the United States, carried out by means of tests which eliminate language as an obstacle factor—gives very interesting results as regards comparison among the immigrant races tested, and also between the intelligence of these immigrants and of average American school children of equal age. Children were selected for those tests because it was felt that their reactions would be less conditioned and restrained by folk-ways than that of adults.
The races tested were numerous enough to allow for rather universal conclusions. Italian, Polish, German, Russian, French, Armenian, Spanish, Hungarian, Jugoslavic, Czecho-Slovac, Swedish, Danish, Greeks, Swiss, Albanian, Chinese, Belgian, Lithunanian, Arab, Dutch, and Negroes from the British West Indies.
“The differences indicated by these tests” concludes Dr. Boody, “seem to be individual rather than in race or nationality as such––. In any one test, or in the case of one individual as compared to another, there may be apparent distinctions; but as the study goes on, day after day, the records, as far as race is concerned, seem to even themselves.
“There may be examples of low mentality or of high powers, but for them to be located as belonging to one race as set off against another, the actual tabulated results do not seem to allow. Individual differences there are in great numbers; but the curve of the scores seems not to differ in any marked degree from race to race, nor does it differ markedly, with possibly a slight allowance for differences
in the strain of examination conditions, from the curves shown in studies of unselected groups of American children.”
AS REGARDS those periodic manifestations
of human intelligence,
energy, and genius which through
the impetus of the Divine Power
create great periods of civilization,
we find upon close study that they
are national rather than racial in
scope.
And nationality is a psychologic, not a biologic fact. No historic races we know of were pure at the time of their highest creative work for civilization, unless we except the Egyptians. The greatest cultural achievements of Mesopotamia came from repeated mixtures between Sumerians, Arcadians, and other Semitic races. The beginning of creative development in the Greek race occurred in the islands and coastal cities of Asia Minor, where for centuries there had been a mingling of races. Rome, at her height, was a true racial melting pot. The Islamic civilization of the ninth, tenth, and eleventh centuries was so heterogeneous as regards race that the term “Arabic” can hardly be applied to a culture which included Persians, Syrians, Greeks, Moors, and Turkomen as well as Egyptians. Nor can one strictly designate as “Islamic” that great flowering of civilization to which Jews and Christians contributed as fully as Moslems. Yet this civilization, so heterogeneous as regards race and religion, was most homogeneus as regards its culture. And America—newest type of creator of civilizations—is not a race in any sense of the word, but rather an
idea toward which certain types of temperament and mentality have been gravitating from all the countries and races of Europe for three hundred years.
IN FACT, it is far easier and simpler,
in considering the causal factors
of civilization, to speak of nationality
rather than of race. For
the groups now called races are
nothing but peoples made brethern
by civilization more than by blood.
And since nationality is in essence
psychological—the true causes for
great historic outbursts of civilization
must be sought in the realms of
spiritual dynamics, of psychology
and sociology rather than in the
realm of biology.
Civilization being a matter of environment and ideology rather than of race, depending on spiritual, psychological and social causes, it is hazardous to pass judgment as to relative inferiority or superiority of intelligence or capacity of different races or nations on the ground of present achievement, or of the lack of past achievement.
“As the behavior of an individual depends, certainly in some measure upon the training he receives at the hands of parents, playmates, teachers and social environment in general, so the cultural behavior of families, groups, tribes and nations,” says Dorsey, “is dependent upon historic and psychological factors never in any way proved to be heritable traits. What any individual family or physical type could or would do under different geographic and social environmental conditions is something which no one at present is warranted in asserting dogmatically.”
HOW DO civilizations come into being? What causes a given locality to flower out into amazing creativeness, setting new world patterns for living? The fundamental origins are mysterious, and must be sought in the world of Reality and Spirit, which is ever over-shadowing, guiding and stimulating the phenomenal world. But the process is quite capable of analysis. It is observable historically that the occasion of a great civilization is the growing wealth and prosperity of a youthful and vigorous people which under the stimulus of a great Ideal and the guidance of great leaders suddenly begins to flower forth in new and unforseen patterns.
While the impetus to each new civilization epoch is thus given to some special city or nation, the development of the civilization is through a prosperous civic or national center becoming a focus of opportunity, a vortex drawing irresistibly to it men of high ability, initiative, and enterprise from surrounding lands. This immigrant talent contributes no small part to the victorious achievements of the favored nucleus, and the total result is the expression of the highest genius of a geographical unit which is as large as human contacts of the period permit.
The spirit of the locality or nation, exerting an esoteric influence, becomes a catalysis enabling the world civilization of the epoch to combine with its natural environment in such a way as to produce new creative forms and modes of life. It is as if the God of Michael Angelo’s Creation reached down successively to the slumbering clay
of Adam, and inspired it with a divine afflatus.
And just as at its period of highest prosperity genius from all surrounding lands flock to a favored focal point which has become the stage for the world’s contemporaneous power of leadership; so when the national energy wanes and prosperity drops bit by bit away the leaders and bold spirits forsake the ship of state which they see to be slowly sinking and foregather to some newly rising center where opportunity again is rich.
Thus national vigor, industry, prosperity and intelligence is a centripetal force drawing all to it; while national decadence, decrepitude and senility not only lack all magnetism to attract but even tend to become centrifugal and dispersive of its native genius.
Cycles of national greatness thus repeat themselves in successive racial centers. Each race, each nation, each people has its destiny of growth, of fruition, of decline, and of senescence which in sheltered peoples becomes a sort of quiescent immortality. For a race never dies.
Sometimes, after a long hibernation, a new life springs up within an ancient race and there appears a recrudescence of racial vitality and achievement. Thus the Italians have had two periods of greatness—one in the Roman Age and one in the Renaissance; and they give signs of vitality today which hints at the possibility of a third cycle. The Semitic race perennially blossoms forth into greatness, but always in new nationalistic groups. China, most remarkable example of racial continuity, has had at least
three periods of high creative civilization.
IT SEEMS clear, then, that achievement or lack of achievement cannot form a basic test of the native intelligence of any race.
In fact, the time has come when we should judge men as individuals, regardless of race. We must give up the habit of pigeon-holing the different races, assigning fixed racial attributes to them, as to say, such and such a race is honest or dishonest, brave or cowardly, intelligent or unintelligent. Rather let us look upon all men as brothers, and realize that what any particular individual of the human race is today is largely the result of geographic and social environment, training, education and opportunity.
Let us see all humans as the Truth revealed to us today teaches us, then we shall see all as equally needful of our love and of the hand of brotherhood free from superciliousness.
Among the many instructions on this subject given to us by ’Abdu’l-Bahá, are these illumined words:
“The one all-loving God bestows His divine grace and favor on all mankind; one and all are servants of the Most High and His goodness, mercy and loving kindness are showered upon all His creatures. The glory of humanity is the heritage of each one, as the Holy Writings tell us: all men are equal before God. He is no respecter of persons.
“Prejudices of religion, race or sect destroy the foundation of humanity. All the divisions in the world–hatred, war and bloodshed, are caused by one or the other of these prejudices. The whole world must be looked upon as one single country, all the nations as one nation, all men as belonging to one race. . . . We must obey God and strive to follow Him by leaving all our prejudices and bringing about peace on earth.”
“The Light of Truth has heretofore been seen dimly through variegated glasses, but now the splendors of divinity shall be visible through the translucent mirrors of pure hearts and spirits. The Light of Truth is the divine teaching, heavenly instruction, merciful principles and spiritual civilization.
“In Persia among the various religions and sects there were intense differences. His Holiness Bahá’u’lláh appeared in that country and founded the spiritual civilization. He established affiliation among the various peoples, promoted the oneness of the human world and unfurled the banner of the ‘Most Great Peace.’ He wrote special epistles covering these facts to all the kings and rulers of nations. . . . Therefore spiritual civilization is progressing in the Orient and oneness of humanity and peace among the nations is being accomplished step by step.”
Has science any means of relief to offer for the present economic woes of mankind? Undoubtedly science is a great servant of mankind, but science must be illumined by a noble purpose. What this purpose is the author makes clear in the following article.
THIS is a Day of vital expectancy. The unmarked trail lies ahead, alive with thrilling uncertainties, the future hopeful. The world is endeavoring to find some means of relief from the distracting burden of economic grief and adversity which has enthralled it. To many minds it seems as if the present civilization is but a terrible tragic ferment of conflicting ideas, ideals and standards of value, an intense and universal struggle not only of nations but of words, thoughts and ideas. Ignorance and prejudice parade in the guise of intelligence, and it seems as if the majority has not learned to place emphasis on the things of the spirit, rather than on things earthly. This is apparently the condition of the lowlands of life where crime, selfishness, prejudice and superstition prevail.
But to other minds there has come a realization that we are living in the morning of a New Day, that the rays of the Glorious Sun of Truth are casting their luminous rays on the highlands where intelligent hope dispels fear and anxiety. They have caught the vision. With conviction and assurance they heed the Words of the Divine Revelator of this New Age.
There are many evidences in the world today, which indicate that some Power is directing the thoughts and actions of those true
servants of humanity who sacrifice time, thought and energy to discover the eternal laws and spiritual values of this great universe. To them greatness is translated in terms of usefulness—a real deep and abiding service to mankind, in the fields where personal gifts and qualifications permit.
In many avenues of human endeavor, we may also recognize a progressive effort toward the consummation of a great purpose, that of establishing a Divine order of peace and unity. A brief resume of a few more recent developments in the fields of human thought and activity are presented.
The New Day of Science and Religion: In an age when we are surrounded by the marvels of science, when each day new powers are harnessed to the chariot of civilization, the human mind is tempted to accept the methods and means of science only to deliver us from the present difficulties.
Science has triumphed over many physical barriers; it has extended human vision; quickened the hearing, so that we may catch whispers from the antipodes; and by means of electrical and mechanical development it has added immeasurably to the power of human achievement. It has built huge steamships that
sail the seven seas, and constructed means of transportation which are marvels for safety and speed. Applied science has developed many conveniences and advantages for modern life, but we cannot go to the laboratory for a solution of social and industrial difficulties; and when it comes to the problem of the adjustment of relationships between nations, science must confess its inadequacy.
But scientists are realizing that all invention and discovery must be directed towards that goal where humanity is benefitted in a larger sense than mere material satisfaction. The fact that scientific research in its effort to comprehend the law of matter leads but to the realm of the spiritual, is becoming more evident. New values are being determined, and these values arise in an object or activity when it is discovered to possess the possibility of influencing life in a wholesome way. A wholesome life must have capacity to recognize spiritual and moral values. As representative of such may be mentioned good will, kindliness, fellowship, faith, hope, sincerity and many other attributes. When these may touch life with beneficence, they have value. To contribute to the spiritual satisfaction of man seems to be the ultimate purpose of pure science.
IN CONSIDERING some of the statements
which have recently been
made by some of our prominent
scientists, we note this definite tendency.
At the conclusion of his presidential address, before the American Association for the Advancement
of Science, Dr. Robert Milliken said: “Acceptable and demonstrable facts do not, in this twentieth century, seem to be disposed to wait on suitable mechanical pictures. Indeed has not modern physics thrown the purely mechanistic view of the universe root and branch out of the house.”
In “Science and Civilization” by the same author are these words: “Science has laid the foundations for a new and stupendous advance in man’s conception of God, for a sublime view of the world, and of man’s place and destiny in it.”
In accord with this thought Sir Arthur Eddington has given expression to this: “The universe seems to be rather like a great thought than a great machine.”
While others may be quoted, we may add another very interesting idea recently described by Dr. Whitney,—“there is no rational description of the ultimate cosmic motion except the Will of God.” Thus we learn that Science is recognizing the ultimate possibility and trend of the evolutionary process toward a more perfect adaptation between material form and life.
“Everywhere throughout creation a purpose is working out, a will towards perfection is manifesting. That purpose and that power are controlled by love and wisdom, and those two types of energy—the purpose of spirit and the attractive force of the soul—are intelligently applied to the perfecting of the matter aspect. Spirit, soul and body–a divine triplicity–manifest in the world and will carry all forward towards a consummation that is pictured for us in the scriptures of the world in a wealth of
imagery of color and of form.”*
In all modern effort at research the spirit of expectancy and hope prevails; and With the accumulated knowledge, and experiences of the past, man is striving for a greater cosmic consciousness, in the humble realization that present equipment and understanding of the human being and of his relation to the Universal is so inadequate. Western thinkers feel that they are at the threshold of a great Revelation, when the curtain of uncertainty will lift and a larger view be obtained of the next step higher. This idea has found expression in “Leaves of Grass” (Whitman)—
- “Hurrah for positive science! Long live
- exact demonstration! . . .
- “Your facts are useful, and yet they
- are not my dwelling,
- “I but enter by them to an area of my
- dwelling.”
PROMPTED by the scientific investigations and with the acceptance of such important truths, there will emerge a new race, with new capacities, new ideals, new concepts of God and of matter, with a better comprehension of life and spirit. Through that new race and through humanity of the near future, there is bound to come a better understanding of races, nations and peoples, an understanding which is motivated by the divine principles of love, wisdom and mutual cooperation.
How true are the words of ’Abdu’l-Bahá.
“The greatest attainment in the world of humanity has ever been scientific in nature. It is the discovery of the reality of things . . . Science ever tends to the illumination of the world of humanity. It is the cause of eternal honor to man, and its sovereignty is far greater than the sovereignty of kings. The dominion
* “The Soul and its Mechanism” (Bailey).
of kings has an ending, the king himself may be dethroned; but the sovereignty of science is everlasting and without end.”
The New Day in Psychology and Religion (Oriental and Occidental). A great parable is being taught today. A miracle is happening, but we may be too near to appreciate its meaning and influence.
The growing interest in and understanding of the Oriental mind by the Western people and the consequent altering relations between them, indicates that some subtle influence is operating in the world today.
The difference between the way in which the Western people have represented the East to themselves in the past, and the real East, may be likened to the difference between “Faust” of Gounod, and the real “Faust” of Goethe. The first being but an expression, melodramatic tears and terror for the crowd; the latter a creative philosophy comprehended only by the few.
The day of the missionary, gunboat policy is gone. The West is no longer imposing its commercial policies and military systems upon the East. A new understanding is apparent. The veils of misinterpretation and misconception are being penetrated. The West no longer regards with awe and mistrust the idiomatic literature of the East as a strange and confusing jargon of poetical expression steeped in self-mystification, but accepts many phases of Eastern thought not as a challenge but as an illumination.
On the other hand the Eastern mind no longer assumes an attitude of apparent indifference to the scientific literature of the West, but endeavors to comprehend the significance and utility of that scientific knowledge.
Thus old antagonisms are vanishing, and out of a mutual interdependence there is developing a new consciousness—that of an essential unity.
“Praise be to God! The infinite bounty of God hath resuscitated the whole world,” said ’Abdu’l-Bahá “and the East and the West have become united with the bond of the summons of God. . . . Today the call of the Kingdom of God hath reached the hearing of the far and near of all the continents of the world and the standard of the solidarity of mankind is held aloft by the grasp of the Divine Power.”
WHEN WE endeavor to ascertain some of the causes which have led to a better understanding of these peoples, we find that in the realm of religion and psychology a common note is being struck. Western psychology has wandered in that borderland of the unseen, which like some other sciences seems to converge towards some no-man’s-land on the indefinable. Its terminology has led to confusion and misunderstanding. Dignified words such as energy which could not be clearly defined as meaning nervous, atomic or vital, and force which had no common meaning, implying etheric vibrations, electrical currents or freely floating power, are the producers of violent discord. A study of the latest literature on psychology emanating from the many and varied schools in Europe and America shows that the majority were primarily concerned with endorsing or rejecting the mechanistic philosophy of the Behavioristic
School. In the “Mansion of Philosophy” (Durant) the picture is very ably presented:
“Psychology has hardly begun to comprehend much less to control, human conduct and desire; it is mingled with mysticism and metaphysics, with psycho-analysis, behaviorism, glandular mythology and other diseases of adolescence.”
Thus the West, has its dissenting voices, but a new school has appeared. It may be termed the introspective school of psychology, sometimes called the introspectionist and also the mentalist. In contradistinction to the older materialistic philosophy it admits the fact of consciousness and assumes a conscious entity, as Dr. Leary defines it in “Modern Psychology.”
“The introspectionist is interested in consciousness, awareness, awareness of awareness, the self, the “I” images, and all sorts of other things that the behaviorist of strict training and rigid technology, scorns, ignores or denies.
“The mentalists insist that psychical activity is not the mere reflection of physical activity, that over and above the body and the brain there is something different, on a different level, call it mind, spirit, consciousness, what you will. Thought is not the functioning of matter.”
As compared with the Eastern thought, which is inclined towards the spiritual and transcendental, the Mentalist group of the West appears like a hazy reflection of the oriental idea-an idea which assumes that a soul and a spirit is the fundamental life and energy which vitalizes form and structure.
The venerable scriptures of India
have expressed this thought from time immemorial. In the “Bhagavad Gita” we read:
“The Supreme Spirit, here in the body, is called the Beholder, the Thinker, the Upholder, the Taster, the Lord, the Highest Self.
“Illuminated by the power that dwells in all the senses, yet free from all sense-powers, detached, all supporting, not divided into powers, yet enjoying all powers.
“Without and within all beings,
motionless, yet moving, not to be
perceived is That, because of its
subtlety, That stands afar, yet close
at hand.
“These temporal bodies are declared to belong to the eternal lord of the body, imperishable, immeasurable.
“They say the sense powers are higher than objects; than the sense powers, emotion is higher; than emotion, understanding is higher; but higher than understanding is He.”
Here we learn that the Oriental Psychology deals with the Cause, the Creator, the self, and teaches that the lesser self merges with the Greater Self, in whom all live and move and have their being.
Thus there seems a gradual fusion of the East and the West in the realm of psychological thought. The West with its scientific knowledge about form and structure, is approaching to the point of recognizing that the true self is the conscious divine soul, with an awareness of its physical existence, while the East is becoming cognizant that the physical is the vehicle through which the Spirit demonstrates its energizing power. It is evident
that the combination of materialistic and introspective philosophies will play an important part in harmonizing the East and the West which leads to unity and reality.
“The melody of the East has made joyous and happy the Western World, and the song of the West has penetrated the ears of the Eastern people,” said ’Abdu’l-Bahá.
A New Day has dawned in the World.
The great hope of the Ages is being fulfilled, Science and Religion are cooperating to establish a closer relationship between people and nations. New discoveries and new truths are solving many of the old problems mitigating against the possibility of that Unity and Accord which Prophets and poets have visioned and which is the great keynote of the most illustrious master of all ages.
- But in completed man begins anew
- A tendency to God. Prognostics told
- Man’s near approach; so in man’s self
- arise
- August anticipations, symbols, types
- Of a dim splendor ever on before
- In that eternal circle life pursues.
- For men begin to pass their nature’s
- bound,
- And find new hopes and cares which fast
- supplant
- Their proper joys and griefs; they grow
- too great
- For narrow creeds of right and wrong,
- which fade
- Before the unmeasured thirst for good;
- while peace
- Rises within them ever more and more. . .
Thus we are standing expectantly at the dawn of a New Day. It seems as if mankind were standing before a curtain in a cosmic proscenium, eagerly waiting for the rising of the curtain when there will be revealed the next drama of human life with the expectation that
the promised land of man’s hopes and dreams will be realized.
With his long past history of experiences and accumulated knowledge man has come to a point where his progress is stayed and baffled by many obstacles. In this apprehensive condition he feels the need of a great guiding Personality who will lead on toward the Promised Land of international harmony, racial accord, scientific-religious cooperation, and many other needful principles which will ultimately lead
him upward and onward.
Bahá’u’lláh teaches us that:
“In that Day there is no refuge for any save the Command of God and no salvation for any soul but God. . . .
Hasten, O People unto the Shelter of God, in order that He may protect you from the heat of the Day whereon none shall find for himself any refuge or shelter whatsoever except beneath the Shelter of His Name, the Clement, the Forgiving.”
In this, the author’s concluding chapter in his series under the above title, a vital comment on the art of material and spiritual healing is continued from the previous chapter, with the addition of many helpful instructions from the writings of ’Abdu’l-Bahá.
ONE of the problems in the scientific world today is the existence of so many different schools of medicine and healing institutions everywhere. One might say, “the more the better.” True, the more the better if they would accept the truth in each and not be antagonistic to one another. Instead of being blessings to mankind, often these great institutions are the cause of utter confusion to the minds. Their conflicting methods, their contradictory theories, and their lack of sympathy toward each other, have puzzled the public and made it very difficult for many who are not well informed as to whom the sick should go for relief. The unnecessary sufferings of human beings, and the death rate will be very much lessened when the
medical profession becomes more spiritualized and the public is more illumined by turning to the Source of knowledge and mercy, heeding the advice and exhortation of the Divine physician of the day.
ALTHOUGH IN the previous article,
the subject of material and spiritual
healing was somewhat fully explained
in accordance with the
teachings of ’Abdu’l-Bahá, here
again His own words are quoted
from His writings, that the reader’s
memory may once more be refreshed
and this vital topic be better
understood.
“There are two ways of healing sickness, by material means and by spiritual means. The first is by the use of remedies, of medicines; the second consists in praying to
God and in turning to Him. Both means should be used and practiced.
“Illness caused by physical accidents should be treated with medical remedies, those which are due to spiritual causes disappear through spiritual means. Thus an illness caused by affliction, fear, nervous impressions will be healed by spiritual rather than by physical treatment. Hence both kinds of remedies should be considered. Moreover, they are not contradictory, and thou shouldst accept the physical remedies as coming from the mercy and favor of God, who hath revealed and made manifest medical science so that His servants (creatures) may profit from this kind of treatment also. Thou shouldst give equal attention to spiritual treatments, for they produce marvelous effects.”
The above message was from ’Abdu’l-Bahá to a doctor who had not decided to which school he should belong—medical or spiritual. The substance of the answer to him is of course both.
In the previous article, the advice given by ’Abdu’l-Bahá to a group of medical students at Beirut was mentioned. His further advice and intructions to old and young doctors and patients as well in America, are here quoted; and indeed they might well constitute the light of guidance to all conscientious physicians, the means of their true success, and the path that leads to physical and spiritual health.
“For the physician the first qualifications are—good intentions, trustworthiness, tenderness, sympathy for the sick, truthfulness, integrity
and the fear of God. With life and heart strive thou to be both a spiritual and physical physician.”
“O THOU son of the Kingdom!
If one possesses the love of God
everything that he undertakes is
useful, but if the undertaking is
without the love of God, then it is
harmful and the cause of veiling
one’s self from the Lord of the
Kingdom. But with the love of
God every bitterness is changed into
sweetness and every gift becometh
precious. For instance, a
musical melodious voice imparteth
life to an attracted heart, but lureth
toward lust those souls who are engulfed
in passion and desire.
“With the love of God all sciences are accepted and beloved, but without it, are fruitless, nay, rather the cause of insanity. Every science is like unto a tree; if the fruit of it is the love of God, that is a blessed tree. Otherwise it is dried wood and finally a food for fire.”
“O THOU sincere servant of the
True One and the spiritual physician
of the people! Whenever thou
presentest thyself at the bed of a
patient turn thy face toward the
Lord of the Kingdom and supplicate
assistance from the Holy
Spirit and heal the ailments of the
sick one.”
TO A YOUNG physician. “Now
experience is necessary in order to
attain skill and proficiency. The
greatest of all these is the confirmation
and the power of the favor of
the Blessed Perfection. [Bahá’u’lláh].
I am hopeful that also will be thine.”
THE SYMPATHETIC nerve is an important
factor in a balanced health.
This strange nerve which springs
into branches from small bulb-like
glands, called ganglions, all along
the human spinal cord from the
neck down to the end of the spinal
column or back bone, to supply the
internal vital organs, is still a mystery
to most of the doctors today.
It has a relation between body and
soul. It controls the heart, the
morals and all emotions. It is
great factor in health and happiness.
For example, when a particle
of dust enters the eye, it causes irritation
of the sensitive nerves
which control the lachrymal gland—(the
tear-producing gland)–and
the eye is filled with tears. On the
other hand, the mere seeing or
hearing of a real sad tragedy, gives
the same effect, namely, acts upon
the sympathetic nerve which in
turn agitates the lachrymal gland
and causes the eye to shed tears.
This goes to prove how this nerve
controls human emotions. In the
following paragraph ’Abdu’l-Bahá
tells the doctors in a few words
what this nerve is and how and
when its marvelous function could
be better understood.
“The powers of the Sympathetic Nerve are neither entirely physical nor spiritual, but are between the two. The nerve is connected with both. Its phenomena shall be perfect when its spiritual and physical relations are normal. When the material world and the divine world are well corelated, when the hearts become heavenly and the aspirations grow pure and divine, perfect
connection shall take place. Then shall this power produce a perfect manifestation. Physical and spiritual diseases will then receive absolute healing.”
IN ALL my life I have never seen any one who practiced and believed in prayers more than Bahá’u’lláh and ’Abdu’l-Bahá. How well I remember those early hours before the dawn when I became awakened by ’Abdu’l-Bahá’s melodious voice praying and supplicating in behalf of His loved friends everywhere. On one occasion while He was occupying one room and I another next to that of Bahá’u’lláh’s in ’Akká when both arose from sleep at that usual early hour, He said emphatically that were it not for those prayers His bones would have been turned to ashes long ago.
To a friend He wrote: “Man must, under all conditions, be thankful to God, the One, for it is said in the blessed Text, ‘If ye be thankful, I will increase ye.’ (That is, if we are thankful to God, God will increase His bounty unto us) Man must seek shelter in the mercy and protection of God, for he is constantly subject to a hundred thousand dangers. Save for the refuge and protection of the Merciful Lord man is without shelter.”
To a patient who needed spiritual healing ’Abdu’l-Bahá wrote: “Turn thou to the Kingdom of thy Lord with a truthful heart and with all devotion, sincerity and great spirituality, and ask to be healed from pain and passions and be confident in the bounty of thy Lord.”
To another patient: “Rest assured in the mercy of the Lord; be rejoiced for my remembering thee;
gladden thyself by the appearance of the Kingdom of God and call out, ‘Ya-Baha El-Abha,’ from the depth of thy heart with all meekness and supplication, attracted by the fire of the love of God. Then annoint or rub all the parts of the body. Verily I say unto thee, if thou attainest this condition we demonstrate to thee (i. e.; if thou followest the direction given) be confident in the speedy recovery through the favor of God.”
To one who believed his illness was his punishment from God, He said: “Take some honey, recite ‘Ya-Baha El-Abha!’ and eat a little thereof for several days. For these thy prevailing diseases are not on account of sins, but they are to make thee detest this world and know that there is no rest and composure in this temporal life.”
And to another: “I hope thou wilt become as a rising light and obtain spiritual health,—and spiritual
health is conducive to physical health.”
To a lady physician: “O handmaid of God! Continue in healing hearts and bodies and seek healing for sick persons by turning unto the Supreme Kingdom and by setting the heart upon obtaining healing through the power of the Greatest Name and by the spirit of the love of God.”
Bahá’u’lláh and ’Abdu’l-Baha have revealed many healing prayers. Fortunate is the one who uses them. The following is a short and sweet prayer by Bahá’u’lláh which is usually repeated nine times by Bahá’is:
“O my God! Thy Name is my healing, Thy remembrance is my medicine! To be near Thee is my hope and Thy love my companion. Thy Mercy is my need and my hope in this world and the world to come; for Thou art the Giver, All-knowing, and Wise.”
The “John O’Groat Journal,” a weekly paper published in Wick, Scotland, with the largest circulation of any paper in the five surrounding counties, comments as follows in the issue of January 9:
“The Bahá'i Magazine (December) has the usual fine selection of articles bearing on the principles of this world-wide movement—racial and religious unity, true human brotherhood and universal peace. Leading place is given to an editorial on present conditions in China, a great country now groping her way for Light. “War,” says the writer, “cannot be abolished until national racial and religious prejudices and hatred are abolished. The Bahá’i movement carries forward simultaneously all the principles necessary to accomplish this.” Among various other features containing the enunciation of many uplifting thoughts and sentiments, the issue contains a beautiful picture of the great Bahá’i temple which is in course of erection near Chicago and which it was the privilege of the present reviewer to see over last year, so far as it was then constructed. No reader who with open mind peruses this magazine and other publications issued by the Baha’is can fail to appreciate the lofty thoughts and noble ideals for which the movement stands.”