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| VOL. 22 | APRIL, 1931 | No. 1 |
THE BAHA'I TEMPLE
There will be absolutely no line of demarcation drawn. Its charities will be dispensed irrespective of color or race. Its gates will be flung wide open to mankind; prejudice towards
none, love for all."
LEADERS of religion, exponents of political theories, governors of human institutions, who at present are witnessing with perplexity and dismay the bankruptcy of their ideas, and the disintegration of their handiwork, would do well to turn their gaze to the Revelation of Bahá’u’lláh, and to meditate upon the World Order which, lying enshrined in His teachings, is slowly and imperceptibly rising amid the welter and chaos of present-day civilization. They need have no doubt or anxiety regarding the nature, the origin or validity of the institutions which the adherents of the Faith are building up throughout the world. For these lie embedded in the teachings themselves, unadulterated and unobscured by unwarrantable inferences, or unauthorized interpretations of His Word."
| VOL. 22 | APRIL, 1931 | NO. 1 |
| Page | |
Capital and Labor, ’Abdu’l-Bahá | 6 |
Editorial, Stanwood Cobb | 3 |
A New Economic Conscience, Harlan F. Ober | 7 |
Awake and Sing, Maye Harvey Gift | 10 |
Our Brother—A Poem, Janet Bolton | 2 |
Discussion, Consultation and Dogma, E. B. M. Dewing | 12 |
The Temple of Light—A Poem, Elizabeth Hackley | 18 |
The Temple Has Arisen, Allen B. McDaniel | 19 |
Is Religion Worth While? A Samimi | 23 |
The Search For Truth, Emeric Sala | 25 |
The Flame of Life, Dr. Walter B. Guy | 28 |
The Lofty Aims of The Bahá’i Movement | 31 |
STANWOOD COBB | Editor |
MARIAM HANEY | Associate Editor |
MARGARET B. MCDANIEL | Business Manager |
Great Britain, Mrs. Annie B. Romer; Persia, Mr. A. Samimi; Japan and China, Miss Agnes B. Alexander; Egypt, Mohamed Moustafa Effendi; International, Miss Martha L. Root.
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.
- So wise he is, and noble, and so true,
- So radiant of soul, and like a king;
- So fair and tall, he is as if he grew
- By Living Fountains in the heart of Spring . . .
- I have not seen him save in mystic flight,
- I have not touched his hand except in prayer.
- I know him still as God’s appointed Knight
- Of Truth and Beauty in a world of care.
- I, being weak, am mute before his face,
- And yet all flame and wonder to behold him;
- Since Life withholds from me this gift of grace
- I dare in reverence alone to fold him.
- And still forswear the need of human other,
- So strong, so true, so tender is our Brother!
(As this issue of the magazine goes to press, news comes of the sudden death of this gifted poet.)
| VOL. 22 | APRIL, 1931 | NO. 1 |
members may enjoy the utmost comfort and welfare. The degrees of society must be preserved. The farmer will continue to till the soil, the artist pursue his art, the banker to finance the nations. An army has need of its general, captain, and private soldiers. The degrees varying with the pursuits are essential. But in this Bahá’i plan there is no class hatred. Each is to be protected and each individual member of the body politic is to live in the greatest comfort and happiness. Work is to be provided for all and there will be no needy ones seen
in the streets.”—’Abdu’l-Bahá.DOES THE STATE owe the individual a living? Certainly not, says America. That is a matter of individual effort. Those who are willing to work, and who are industrious, can earn a living commensurate with their ability. Those who are feeble of intellect, or incapacitated for labor, are supported by the State, but no others.
Yet already, in great sections of the world, a new philosophy is being applied with revolutionary effect—namely, that the State must guarantee a livelihood to every individual born into it.
The apparent cause of this great economic innovation is the universally prevalent unemployment situation. Those who will not work may languish, we have said. But what of those who will work, yet through no fault of their own cannot find work?
For the first time in the history of the world, governments consciously are facing this dilemma and striving to find an answer to it. “Let them starve!” is plainly not the answer. “Feed them!” is the universal slogan. But how?
The world, taken unawares, is today desperately trying to work out
some plan whereby life, as well as liberty, shall be guaranteed to every individual. For liberty is not of much use to dying men; and democracy must offer its citizens richer values than the mere liberty of starving when work fails.
THE STATE does not exist as an abstraction. The modern State is conceived of as a cooperative enterprise, safeguarding to each individual composing the group the opportunity for the pursuit of life, happiness and prosperity. The State is for the benefit of the individual, not the individual for the benefit of the State. The duty which the individual owes to the State is simply to contribute to the power and capacity of the State to aid the individual.
The power of circumstance rather than the appeal of theory has forced the leading nations of today to such a philosophy of the State. As a Labor member of the British Parliament recently told the writer, Great Britian has definitely adopted the point of view that the State must guarantee a livelihood to every individual, and this policy dominates its action in the face of unemployment. All of Europe is
acting along much the same lines. In America the civic organizations and city governments have largely been meeting the crisis of unemployment; but should that crisis continue longer, the city treasuries being now nearly exhausted from this strain the nation as a whole will have to face the definite problem which Europe is meeting in a practical way.
A GENERATION and a half ago
Bahá’u’lláh, sending forth His Message
of a World Revelation and a
New World Order based upon the
divine pattern, made the declaration
that the right to live is sacred
to every individual; and that it
would be the duty of the Bahá’i
State of the future to safeguard
that right, the community standing
at all times back of the individual
and guaranteeing him a livelihood.
Since that Creative Word went
forth, the Spirit has been stirring
the heart and conscience of man,
stimulating world thought to the
point where today it has arrived at
virtual acceptance of this great
economic truth.
The new State, by whatever name we may label it, will certainly be cooperative rather than individualistic. It will plan for the individual members of the group much in the same way as the family has always planned for the career of its members and safeguarded their welfare. In the Orient the patriarchal family, expanding to a very large unit, has guaranteed to all of its members cooperative aid in case of destitution or misfortune, the family group standing solidly behind each member. Today the idea of the family is everywhere merging into the larger idea of the State;
and those dynamic qualities inherent in the family as a vital unit governing human conduct and human welfare will reappear in the larger unit, the State.
IT IS evident, however, that a
change must come over the individual
as well as over the State in
order that this cooperative arrangement
should be made successful. If
the State owes the supreme duty of
life and welfare to the individual,
so the individual owes supremely to
the State the duty of contributing
according to his ability and prosperity
to the power of the State to
accomplish its necessary ends and
purposes.
Doubtless as the State is seen by the individual to be more and more an agent for his prosperity and happiness, he as an individual will develop an increasing loyalty and devotion to the State. To contribute in taxation from the surplus means at his disposal will become an accepted responsibility, and to men of large heart and conscience even an enjoyed privilege; since such contribution to the State will plainly be seen as a means of benefaction to all everywhere who are in need or misfortune and as a means of guidance and development to those who have abilities to express.
The haphazard application of philanthropy under our present individualistic system, where man gives of his superfluity only as he feels moved to do so, will yield to a more orderly, beneficent and intelligent plan conducted by the State and reaching a fruition such as private philanthropy could never attain.
ALL OF THIS implies a growth in the spiritual nature of man. In fact, the whole economic and political structure of humanity is always expressive of that spiritual state of development which humanity has at the time reached.
Private philanthropy in the twentieth century expresses magnificently the spiritual conscience planted in the human race through the teachings of Christ. But this spirit of good will and beneficence must be broadened and transferred from the individual to the state; so also must the spirit of individual responsibility and service to the State become correspondingly broadened and deepened.
The Bahá’i Movement works simultaneously along both lines of action. While it holds out to humanity the perfect pattern for the future State, it also stimulates and inspires humanity to that degree of spiritual development essential to the carrying out of such a program.
It has been said of the Inca civilization at the time of its conquest by Pizarro, that it had achieved through organization a certainty of
livelihood for all of its members. One writer queries which was the higher civilization, that of the conqueror or of the conquered.
Many factors go to make up civilization, but in epochs of a transitional nature certain factors assume a tremendous importance and certain needs must be satisfied if civilization is to survive. Today these factors which must be satisfied are the economic and spiritual. The Roman empire fell mainly because its economic structure was rotten. It had become a supreme expression of gross selfishness.
Humanity today faces the necessity of working out a foundation for its economic life which shall assure stability, not only to the economic but also to the political structure. The pattern given us by Bahá’u’lláh is perfect for such a purpose. And Destiny, which works as a hidden force stimulating and urging humanity onward in its evolution, is forcing the world to the recognition of new economic truths, preparing it for the adoption of the Bahá’i State as revealed by Bahá’u’lláh.
“Nothing short of the all-encompassing, all-pervading power of His [’Abdu’l-Bahá’s] guidance and love can enable this newly-enfolded order to gather strength and flourish amid the storm and stress of a turbulent age, and in the fulness of time vindicate its high claim to be universally recognized as the one Haven of abiding felicity and peace.”
THE question of socialization is very important. It will not be solved by strikes for wages. All the governments of the world must be united and organize an Assembly, the members of which should be elected from the parliaments and the nobles of the nations. These must plan with the utmost wisdom and power so that neither the capitalists suffer from enormous losses, nor the laborers become needy. In the utmost moderation they should make the law, then announce to the public that the rights of the working people are to be strongly preserved. Also the rights of the capitalists are to be protected. When such a general plan is adopted by the will of both sides, should a strike occur, all the governments of the world collectively should resist it. Otherwise, the work will lead to much destruction, especially in Europe. Terrible things will take place. One of the several causes of a universal European war will be this question. For instance, the owners of properties, mines and factories should share their incomes with their employees, and give a certain fair percentage of their products to their workingmen in order that the employees may receive, besides their wages, some of the general income of the factory, so that the employee may strive with his soul in the work.
No more trusts will remain in the future. The question of the trusts will be wiped away entirely. Also, every factory that has ten thousand shares will give two thousand shares of these ten thousand to its employees, and will write them in their names so that they may have them, and the rest will belong to the capitalists. Then at the end of the month, or year, whatever they may earn, after the expenses and wages are paid, according to the number of shares, should be divided among both. In reality, so far, great injustice has befallen the common people. Laws must be made, because it is impossible for the laborers to be satisfied with the present system.
“Moderation is desirable in every affair and when it is exceeded it leads to detriment.”—Bahá’u’lláh.
“In former ages it has been said, ‘To love one’s native land is Faith.’ But the Tongue of Grandeur hath said in the Day of (this) Manifestation: Glory is not his who loves his native land, but glory is his who loves his kind.”—Bahá’u’lláh.
A GREAT episode is unfolding before the eyes of the people of the world. It is the drama of “humanity on the move.” Happy is that one who, from the vantage point of detachment and spiritual vision, can observe this stirring spectacle.
In an address, before the Free Religious Association, Boston, Mass., Abdu’l-Bahá said—
“Creation is the expression of motion. Motion is life. A moving object is a living object, whereas that which is motionless is as dead. All created forms are progressive in their planes or kingdoms of existence under the stimulus of the power or spirit of life. The universal energy is dynamic. Nothing is stationary in the material world of outer phenomena, or in the inner world of intellect and consciousness.”
At present most of the nations and peoples of the world are affected by a depression in the field of commerce. Economic disturbances are not a new phenomenon, but observers have pointed out that this disturbance which is seriously affecting the health and equilibrium of the entire world, possesses certain characteristics never previously developed to the degree now apparent.
For instance, this difficulty reveals extraordinary contrasts, of famine and plenty, of wealth and poverty, of industrial activity and industrial stagnation. Under the stimulus of new knowledge, the earth, the air and the seas have poured forth their treasures to an unprecedented degree. The controlled power of electricity, steam and gasoline, have developed industry and agriculture to a point never before known.
Intensive cultivation of crops has developed a surplus of wheat, cotton, coffee, sugar, rubber and other commodities. The producers find themselves in financial difficulties because of low prices, and millions of potential consumers are unable to buy either the food products or the materials they need for clothing or shelter, or manufacture.
Some nations possess an excess of gold and others have too small a proportion to be able to develop prosperity through interchange of products.
It is apparent therefore that the great difficulty, (in the world) is caused by the lack of a proper circulation, an inadequate distribution of wealth.
One economist with international experience has stated that the great difficulty was that business had become
international, but that the various governments of the world, operating from a limited national viewpoint, not realizing this international requirement were interposing various artificial barriers and hindrances to the streams of commerce, thereby producing these periodic disturbances.
There is no doubt that this situation exists and that it has a definite influence and effect. It is apparent to the thoughtful that the real causes lie deeper than this, and the people of the world need the realization of certain fundamental facts if permanent prosperity is to be established.
A great power is undoubtedly stirring the world, but in the main this power is being directed into limited channels. It is not being made available to all the peoples of the world, largely because antiquated ideas are in control of the minds and hearts of men.
These periodic collapses are apparently necessary to compel a realization of world-interdependence. Since however, outer action springs from inner thoughts, it is most important that universal thoughts, big enough to surround the world order, shall penetrate the minds of the leaders in all the nations.
Bahá’u’lláh stated many years ago that the only thing that would prevent these violent commotions and agitations would be that the peoples of the world should become united in affairs or in one religion.
This unity cannot come into existence except through the establishment of an international body or group possessing the new spiritual vision, in whom the world will have
confidence. When such a body is firmly established, it will be in a position to gather all facts regarding world conditions, and to give wise and true guidance to all the peoples. Until such a group is operating then each nation or industrial or agricultural unit working from its own knowledge and plans, must inevitably come into collision with conditions of which it has inadequate knowledge, and over which it has but slight control.
One of the most interesting phases of the phenomena of modern life is the very rapid development of conscious control of affairs. At present the areas of control are too limited, but the fact is there. It is apparent that God purposes, for this great age, that all things shall bow down before the power of spiritual man. He is not to be a derelict driven here and there on the seas of life, or by natural forces, but is intended to develop an intelligent and ordered civilization, with all affairs subordinated to a spiritual purpose and a divine control.
The outer phenomena, the vehicle of the new world order, is being prepared. The guiding power will in time become evident to all.
The description of the Tower of Babel is a description of our times, for each builder while longing to build a great edifice, speaks his own language, and works in his own way. The result is confusion, uncertainty and loss.
The Plan of Bahá’u’lláh is simple and direct. It is a swift healing antidote. It recognizes the fact that ideas control action, and that no result will come until fundamental ideas are changed.
Mankind must wake up and become aware of the facts of life and of the world. It must forget past ideas—freeing itself wholly from prejudice—realizing that the world is one home, that all men are brothers, and are co-sharers in the privileges and responsibilities of life on this planet.
Since all are the children of God, and the recipients of His mercy, it is clear that all must work together in the building up of the new civilization.
Is there any justice or wisdom in the competitive program now in existence, that condemns large industrial and agricultural groups in various parts of the world, to low standards of life, and the hardships of economic slavery? It is certain that the development of world markets was not for this purpose, but rather that, through the interchange of products of skill, there should be mutual benefits and not loss.
The Plan of Bahá’u’lláh has both a vision and practicality, greatly needed at this time. While looking upon the world as a whole, and considering all the titanic forces that ebb and flow, it starts with the individual in the small community, and considers his rights and privileges. The whole is made up of all the parts. The rights of the smallest child in the smallest community must be preserved, because he is a part of the whole.
What a contrast this suggests to our present day industrial and community methods.
Oan we imagine in this new world order a situation such as exists today in many industrial communities throughout the world, where tremendous
wealth flows out to the world, but the workers live year after year with precarious employment, and uncertain future.
I recently visited a County Home in a mining area, where the majority of inmates were former miners. Their long hours below the ground, far removed from the life-giving rays of the sun, had had their effect and had afflicted them with physical difficulties incident to their employment. Though this work is always dangerous because of the possibilities of explosions from dust or gases, the compensation received does not take into consideration these hazards. At the end, physically weakened, they live a drab uneventful life in the home provided by the county, grateful for its shelter, and its food.
How attractive, how merciful is the provision of Bahá’u’lláh in reference to the establishment of a standard of living, below which none in the community shall be permitted to fall. Before the wealth of the village is sent to other parts of the world, the needs of the village and of the individual must be considered and adequate provision made.
History shows that for thousands of years religious, racial and commercial wars have destroyed the peace and prosperity of the world. The remote village as well as the leading cities have been affected by these periodic uncertainties. An aggressive, selfish program, of some nation or group would suddenly turn apparent prosperity into calamity and loss.
No standard of living could be successfully maintained under these conditions, and history records the great extremes that were reached.
The Most Great Peace, as one of the evidences of True Internationalism can alone provide the inner stability necessary for the establishment of proper standards of life.
Is it not an interesting fact (one that is often overlooked), that the only guarantee of freedom to the village, is a world government, which shall protect all, from the piratical attacks that have up to this time afflicted humanity.
The Spiritual Civilization is in reality the protector of Material Civilization.
The gradual development of the plans of the new world order will be thrilling. How happy will the world be when the action of its chosen and
* Teachings of ’Abdu’l-Baha.
wise leaders, considering the welfare of all, establish those plans that will bring both peace and plenty to all mankind. This will come and the joy of the world will reach to the supreme spheres.
“But if material civilization shall become organized in conjunction with divine civilization, if the man of moral integrity and intellectual acumen, shall unite for human betterment and uplift with the man of spiritual capacity, the happiness and progress of the human race will be assured. All the nations of the world will then be closely related and companionable, the religions will merge into one, for the divine reality within them all is one reality.”*
TODAY I am enamored of the beauty of the world of creation. In my heart paeans of thanksgiving and praise are welling up and pouring forth in endless stream. All my life have I gazed upon these landscapes, but today they really live for me. There is a fresh vividness of color, a new delicacy of fragrance, an exquisite grace of form that mine eyes have not glimpsed before. The song of the lark falls on my rapturous ear, the rose is radiant with dew, the sunset flaunts its banners gloriously o’er the sky and the stars scintillate like precious gems.
These are but the externals, the beautiful symbols of a new world of significances. The great reality is but beginning to dawn upon me. In some way quite unexplainable in mere words, I have emerged from the dark restriction of the chrysalis and am winging my eager way through infinite spaces. Shall we call it a new birth—an extension of consciousness—I care not. It is the wonder of the experience itself that holds me enthralled.
A small leather-bound book, “Hidden Words,” opened to me this new world of joy and illumination. It was with this very simple yet profound sentence: “In the
garden of thy heart plant naught but the rose of love.” I had read these words of Bahá’u’lláh before and had seen in them a certain truth and beauty of imagery. But today—I must pause a bit at the all-powerful sensation and live it over! But today—no one can take another into such a soul-revealing experience! Today, it was as if those words had become living, vibrating spirit; as if through their power a veil had been torn apart and I had caught a glimpse of the wondrous world of reality. It is a new world, this garden of the heart, and I look upon its beauties with a new eye, hearken unto its melodies with a new ear and speak its truths with a new voice. That many will not understand does not make it any the less real to me. But I have a great longing to share it with others, for it brings the life and contentment and infinite joy that only the Master of Life can impart.
While darkness still covers a slumbrous world I waken to explore this new realm of mine. I see the stars scintillating and brilliant—countless glowing worlds stretching away into a vast eternity of space. But now they are more than stars, more even than worlds; they are living torches of light to guide the
souls of men throughout the gloomy night till morning breaks. Then I hearken unto a first faint stir, a movement, a growing restlessness around me, as if it were the groping search of the soul of humanity, “O! that I knew where I might find Him!” Then with a note of hope a melody rises, it swells, it breaks forth into a hallelujah chorus as the dawn comes on apace. The myriad birds are greeting the new day!
The morn is coming! Heralded by the beauteous morning star and by this burst of song, the red-orbed sun moves toward the horizon as does a monarch toward his throne. Again I see beyond the physical symbol. I see the Sun of Truth, the Mighty Illuminator of the realm of hearts and minds, dawning.
- Rejoice! Rejoice! The gloom of doubt and ignorance has vanished!
- Rejoice! Rejoice! The darkness of man’s selfishness is past!
- Rejoice! Rejoice! The night of fruitless, baffling strife is over!
- Rejoice! Rejoice! For struggle is transmuted into praise!
- Bahá’u’lláh, the Light of God, has risen!
- A Day of Peace and Brotherhood is dawning!
- Awake, O Earth! Awake and sing!
“Springtime is springtime no matter when or how often it comes. The Divine Prophets are as the coming of spring, each renewing and quickening the teachings of the Prophet who came before him. Just as all seasons of spring are essentially one as to newness of life, vernal showers and beauty so the essence of the mission and accomplishment of all the Prophets is one and the same.”
In a previous article the writer dealt with various aspects of consultation and discussion, and gave some of the Bahá’i Teachings on this important question. Views of a number of social scientists were quoted to show in how great a degree this law of Bahá’u’lláh has penetrated the world. This article is intended to go into the question in additional detail, and to show how consultation influences the religious life of society. This introduces the question of religious organization and dogma.
“The Great Being saith: the firmament of divine wisdom shineth with the twin orbs of consultation and mercy. Tahe counsel together in all things, inasmuch as consultation is the guiding that giveth enlightenment and leadeth unto the Way.”
WHEN one contemplates the social developments that are taking place in the world today, after having read the above mighty resounding words uttered by Bahá’u’lláh, their prophetic truth irresistibly impresses one. This passage like many others reminds us that when Bahá’u’lláh came, He commanded and it is. While individuals in loving self-sacrifice are hurrying hither and thither attending this Bahá’i meeting and passing that motion with so little apparent result, the powers of darkness are ceaselessly being rolled back by the “Mysterious Forces of Civilization.”
Consultation, hand in hand with discussion, is rapidly becoming the order of the day, and one does not realize what a vital part these twain already play in the life of the community, until one starts to take notice. Discussion is of lesser importance than consultation. In the case of the former a mere exchange of ideas takes place; while in the case of the latter a decision is required.
During consultation, discussion is employed, so in that sense discussion is the tool of consultation.
Consultation is a new science, and so it is not surprising to find that those who attempt to take part in it often fail and inharmony results. It is essential for each individual to endeavor to the utmost to eliminate his personality as much as possible and to merge himself into the whole, in the interest of the whole. In this New Era we are seeing the dawn of mass consciousness and the gradual departure of the night of intense individuality. There is no occasion to shed tears over the departure of the individualist—he is an egoist and a constant source of conflict, and the sooner his departure is complete, the better it will be for us all. No doubt many will express the fear that future society, if it is to assume this harmonious and corporate aspect, will produce a kind of mass production automaton. Concern on this score is groundless. Truth never betrays the idealist and her weapon of defense is the paradox. Although consultation necessitates the elimination of the individualist, it does not destroy individuality, but on the contrary enhances it, because consultation encourages specialization. This age is also the age of the specialist, and the specialist
most assuredly exists to be consulted. The true individualist in the highest sense, is outstanding because of his capacity to serve and his ability to control his ambitions and selfish desires. Those who have been privileged to mingle freely with various Bahá’i communities, will know that in this sense the units of a harmonious group are intensely individualistic.
The manner in which this tendency in the world at large operates is often surprising, and we see it most in the various social services and professions. It can best be described as a complex movement that is a reaching out on the one hand and a withdrawal or a restriction of the sphere of activity on the other. Thus we see the psychologist in court as an expert witness in cases that run the gamut from an automobile accident to juvenile delinquency. The medical practitioner calls in the social worker, who re- ports on the personal life of the patient; the judge of the juvenile court case forgets all about his legal training and consults with the psychiatrist; and so forth. Perhaps one of the most remarkable examples of consultation is the case conference committee in social work. In this instance the opposite process takes place and the expert consults with the amateur. The committee usually consists of interested people in the community whose only qualification is their good standing, and the case worker–the expert consults with them. It can truthfully be said that this is a very highly evolved type of consultation, because the decision rests entirely with the collective wisdom of the entire group.
In one American city the social workers have adopted with striking success, what is known as the block system. The city is divided into areas and residents in those areas consult with the social workers on all matters appertaining to their social welfare. One more example must suffice. In Montreal recently a new Y. M. C. A. started and its success as far as membership is concerned has created a record for North America. Apart from the fact that it is of outstanding interest in that its membership consists of the entire family—a completely new departure in that respect alone—it is managed by a number of secretaries who consult together, and in the words of one of them, “We have no bosses.” The different clubs and activities are all controlled by the people themselves, and to be brief the entire enterprise is based on a system of control similar to the local, national and international Spiritual Assemblies of the Bahá’i Movement.
IN A PREVIOUS article, it was maintained that the highest conception of consultation yet attained was that upheld by the Bahá’i teachings, because here consultation is to be conscious and loving. It is interesting to note in the following brief classification the degree in which various types of associations practicing some form of consultation, function in the light of this conception. There may be those who object to the inclusion of love as a vital force in social relations, on the grounds that it is too abstract a quality. To these the Bahá’i Cause makes no apology, for it aims to
spiritualize every branch of human relationship and to elevate all and sundry by the insertion of a little more of the quality of love into their affairs. “The disease which afflicts the body-politic is lack of love and absence of altruism,” said ’Abdu’l-Bahá. This list is purely tentative and no doubt could be much improved. Moreover there is bound to be considerable overlapping.
1. Advisory Councils to an Absolute Monarch or a Dictator.
Here we have the lowest type of consultation. The legislators hands are tied for they can only consult within prescribed limits. Their decisions are not vital, because they are for the ruler to use as he thinks fit.
2. Undisguised Self-interest Groups.
Under this heading come boards of directors, etc., and meetings of shareholders.
3. Legislative Councils and Local Boards.
Here the groups discuss a great deal, but depend on majorities. At least two groups within the group usually exist and their motives are usually complex, for they avow concern for the people, but have to be loyal to party which is dictated to by groups and forces behind the scenes. Self interest is the main motive and there is no real attempt during discussion to reach a harmonious conclusion. If however these groups should act purely as they profess, i. e., in the interest of the people they would rank in a division by themselves between 6 & 7.
4. Associations for Promotion of Sections of Society.
These are largely for self-interest. Under them come Rotary Clubs, trade unions, associations of employers, cooperative societies etc. Here the type of discussion employed is a definite advance, because interest in the welfare of others is much more decided. Soviets also are entitled to inclusion under this group because they are confined to one section of society, i. e., the proletariat.
5. Organizations of One Section of Society in the Interests of Another.
Obviously under this group would come charities and philanthropic societies. Discussion is usually of a high type by reason of the altruistic motives of the association.
6. Discussion Groups.
Under this heading come debating societies, study groups, scientific associations. These definitely recognize the value of discussion, but no great principle is involved.
7. Fusion of Two or More Opposing Groups.
Under this come businesses where employees have a controlling interest in the business with the employers.
Also all types of conferences to promote harmony and understanding between opposing sections of society. For example conferences for better understanding between workers and employers; between opposing religions; racial amity conferences; disarmament conferences; informal discussions such as that between President Hoover and Ramsey MacDonald; and League of
Nations Sessions. All these are of a very high consultive nature because differences are freely acknowledged with a view to finding common grounds for agreement.
8. Village Communes and various types of primitive peoples.
These are placed as a separate section because the principle of harmonious discussion is very highly evolved. But there is still no conscious recognition of the value of consultation.
9. Finally the Bahá'i Groups.
In these we see the pattern for all society of the future and the Parliament of Man yet to be, when conscious loving consultation will be the order of the day.
IN THE above summary it will be
noticed that churches and religious
bodies have not been included. This
is because the method of administration
and the extent to which consultation
is permissible varies so
much that it is impossible to classify
them as a whole. There is
however one characteristic which
every church—Christian or Oriental—has
in common, and that is a
priesthood. Priesthood can best be
defined as an impanelled body banded
together for the purpose of propagating
a set of dogmas and doctrines.
They discuss matters to
some extent among themselves, but
do not encourage the sect as a whole
to express their opinions. On the
contrary the sect believe what they
are told is right to believe. The
fate of a church that permits discussion
can be vividly pictured after
reading the following passage from
“An Introduction to Sociology,” by
Dawson and Gettys.
“A government by discussion, if it can be borne, at once breaks down the yoke of fixed custom. The idea of the two is inconsistent. As far as it goes the mere putting up of a subject to discussion, with the object of being guided by that discussion is a clear admission that that subject is in no degree settled by established rule, and that men are free to choose in it. It is an admission too that there is no sacred authority—no one transcendent and divinely appointed man whom in that matter the community is bound to obey. And if a single subject or group of subjects be at once admitted to discussion, ere long the habit of discussion comes to be established, the sacred charm of use and wont to be dissolved. ‘Democracy,’ it has been said in modern times, ‘is like the grave; it takes, but it does not give.’ The same is true of ‘discussion.’ Once effectively submit a subject to that ordeal, and you can never withdraw it again; you can never again clothe it with mystery, or fence it around by consecration; it remains forever open to free choice, and exposed to profane deliberation.“
The fact remains that when members of a church begin to discuss and to think for themselves, there are only two things that can happen: either the “heretics” must leave the church and perhaps form one of their own, or the church must modify its doctrines. This alternative in these more enlightened days is becoming more common, but it cannot be denied that when this happens, it is a case of reluctant surrender to the more virile and unfettered thought of the profane.
Tremendous things happen when
“The Mashriqu'l-Adhkar, the crowning institution in every Baha'i community * * * An edifice that will in time become God's universal House of Worship."
--PHOTO--
PROGRESS VIEW, MARCH 2, 1931
--PHOTO--
AN AEROPLANE VIEW OF THE TEMPLE AND BEAUTIFUL SITE AT WILMETTE ON THE SHORE LAKE MICHIGAN
--PHOTO--
PROGRESS VIEW, APRIL 1, 1931, SHOWING GLASS ENCLOSED DOME
--PHOTO--
AS THE TEMPLE WILL LOOK WHEN THE PRESENT CONSTRUCTION CONTRACT IS COMPLETED
--PHOTO--
THE TEMPLE AS IT WILL LOOK WHEN COMPLETED
men begin to discuss and question. Men talked of Jesus of Nazareth and the God Mithra fell; they heard of a humble Camel Driver, and Europe basked in the sunlight of a new culture; a monk pins a notice on a door in the Netherlands, men read and discuss and Rome is lashed to impotent fury; and in this day—in Persia—a young man exhorts the people to think for themselves and unite, and Orthodox Islam is rocked to its foundations and a President of the United States of America propounds “His” Fourteen Points.
As soon as a sect think that they hold a monopoly of Truth, and beliefs come to be considered more important than deeds, the members of that church become as ineffective as a chrysalis. But ere long the hardened and brittle shell splits and the moth of an awakened humanity emerges to stretch its wings in the Light of a new learning. No human or group of humans can erect a credal structure of their own accord, based upon their own interpretations of the teaching of the Prophet and expect it to stand. It is bound to be fallacious in some fundamental doctrine and the integrity of the sect will rest upon the success that meets the efforts of the leaders to curb discussion and free thought.
TODAY THE Bahá’i religion alone can afford to encourage free discussion without fear of modification and disintegration. In this enlightened faith which has no priesthood and in which all have a say in the administration, will be found people, than whom none hold more decided views. To investigators it
must surely be a source of wonder that the component parts of such a loosely knit structure are such a composite body. This is because the Bahá’is alone can refer to a written Revelation suitable for this day and complete in every detail. The Báb told of the coming of Bahá’u’lláh; Bahá’u’lláh brought the teachings and appointed ’Abdu‘l-Bahá to expound them; and ’Abdu’l-Bahá by His Will and Testament appointed Shoghi Effendi the Guardian of the Cause. Thus there can be no room for doubt as to what the Revealor taught, no room for interpolation. If one of their number adds or rejects a portion of the teachings, he is no longer a Bahá’i.
Thus we see that what the Prophets teach is the only true dogma and what their followers add is supposition, superstition—call it what you will. Jesus, for example, said, “Before Abraham was—I am.” That was pure dogma, pure truth. But His followers—well we know what they have done to His teachings. This aspect of dogma is not the popular conception which groups all absolute statements of the truth as dogma regardless of the author. Perhaps some day a new word will be invented which will differentiate the dogmatic statement of a follower from the truthful utterance of the Prophet. In the notes taken by Mrs. May Maxwell during an informal conversation with Shoghi Effendi, he said:
“There are certain things one must accept in order to be a Bahá’i; a faith and belief in the Manifestation of God, in the Báb, Bahá’u’lláh and ’Abdu’l-Bahá. People will say this is dogma; certainly this is dogma, we must not be afraid of
dogma, which is a statement of certain unchangeable truths.
“The Principles of the religion of Bahá’u’lláh which are being spread in the world today, are only a part of the Bahá’i religion. To believe in these Principles, and to teach these Principles, is not sufficient. It is necessary to teach these Principles of Bahá’u’lláh, because through them the world will become awakened and true civilization will become established, but it is only through the belief in the Manifestation of God Himself, through the recognition and adoration of the Source of the Light, that the world will become regenerated.”
There is one aspect of modern life which is peculiar to this period, namely, the number of people, who, having seen the fallacies of the old, refuse to attach themselves to anything else. They besport themselves with glorious socratic freedom in a world of theories and fancies. They have an insatiable appetite for truth which they receive with wide open minds—that wide they are open at both ends so that nothing is absorbed—nothing is accomplished. It is among this type that the Bahá’i Cause would be immensely popular if only there was no responsibility and obligations connected with being a Bahá’i.
In a recent letter to the writer, Shoghi Effendi, Guardian of the Bahá’i Cause, said: “The Cause will never be able to shoulder its increasing responsibilities if it fails now to help the development of its institutions.” And he goes on to say that the tendency today against institutionalism, while salutary in certain respects, if carried to an extreme, would certainly “undermine
all our social fabric and bring about a chaotic state of world affairs.”
IT IS self-evident that without organization nothing of a permanent nature can be accomplished in the way of creating a new world order. Over-institutionalization is bad, it is true, but when one witnesses the personal disorganization that occurs among second generation immigrants for instance, due to the failure of the religion of the parents to be taught to the children, one is sorely tempted to say that even a bad religion is better than none at all. That is rather an extreme example, but nevertheless it drives home the lesson that there is danger in casting adrift from one institution without first having another to take its place. In mundane affairs institutionalization as a necessity is not for one instant questioned, in fact the tendency to organize on a vast scale is continually increasing; yet there are those who say it is not necessary to organize in order to propagate and guard the vital religious truths which make it possible for our material civilization to exist. Nothing worth while is ever accomplished in life by an individual, until he disciplines himself in an organization. Even a great singer undergoes rigid discipline under the guidance of a teacher or school, rules are taught the singer which throughout life are adhered to until it hurts.
Once an individual has become convinced of the divinity of Bahá’u’lláh, it should not be difficult to obey His laws. It is illogical to accept His claim and to reject His
message and vice versa. Moreover when one considers that all that he has given to the world is scientifically accurate and that in any case His laws rest but lightly upon the shoulders of His servants, it should not be difficult to obey His behests in love and fellowship.
There is a special virtue in laws laid down by the Manifestations of God, for they affect the lives of those that heed them in a way no earthly laws are able to do. The commands and laws of a Manifestation give to the individual a finality of purpose and a poise which no law of human origin is capable of doing.
The social instability of the world of today is due to the breakdown of religious institutions which have been unable to withstand the strains and stresses placed upon them by the Industrial Revolution. And nothing less than the willingness of the world to accept the laws of Bahá’u’lláh and to abide by them with radiant acquiescence, will make it possible to bring about permanent reorganization and the ‘Most Great Peace.’ The magnitude of the task confronting the establishing of the New World Order of Bahá’u’lláh so far as precedent is concerned is thus expressed when Professor Cooley says, “But beyond this and looking at the matter from the standpoint
of the larger mind, the cause of failure is seen in the difficulty of organization. Even if our institutions were always good we should not succeed because to make good institutions they must be extended into a system. In attempting to do this, our constructive power is used up and discouraged, We are even led to create that which though kind in certain aspects, may brutalize and ossify the individual so that primary idealism in him is almost obliterated. The creation of a moral order on an ever-growing scale is the great historical task of mankind and the magnitude of it explains all shortcomings.“
Thus we see that the Bahá’i Cause is attempting to accomplish something which no body of men and women in the past have succeeded in doing. To establish this “new moral order,” that will not “ossify” will be the feat of all ages. One pauses to ask, “Can this be done?” And the answer is, not by any man-made organization will it be done. Only God can bring this to pass and His instruments will be great minded men and women who are not too great to submit to self-discipline and self-effacement, and who will consult together to the end that the interests of the whole may first be served.
- Then we will build us a temple of light,
- A symbol of God among men,
- Whose rays of truth will illumine the night
- Of man’s prejudice, fear, and sin!
- Through the nine great doors of religious faith,
- Will the races of men come in;
- And under one dome of love universal,
- Will worship as brothers and kin!
- Then hasten the time, O lovers of truth,
- When the temple of light will shine;
- And in the dawn of God’s Great New Day,
- We will enter His holy shrine!
NINE years ago the foundation of the first Bahá’i Temple in America was completed on the beautiful site in Wilmette, Illinois, at the intersection of Sheridan Road with the north channel of the canal taking water from Lake Michigan. Since that time many thousands of people who daily pass the site have wondered as to what use was being made of this great flat top cylindrical structure, and as to what was to be built on it. The people of the North Shore of Chicago now have their answer, for during the past eight months on this foundation has arisen a unique and remarkable building. All who see it are impressed with its beautiful proportions, the uniqueness of its design, and the dignity of its style and form.
The general contractors, the George A. Fuller Company of New York and Chicago, working in collaboration with twenty-four subcontractors are completing the work which was included in the contract entered into by the Temple Trustees on August 27, 1930, for the construction of the main superstructure of the Temple. This superstructure comprises a structural steel and reinforced concrete and glass-enclosed building which has the general shape and form of the final design of the architect, the late Louis Bourgeois. The engineers in preparing their plans and specifications arranged for the construction at this time of a building which would embody the architect’s design and provide for the future application of the exterior ornamental material.
This exterior ornamental material will be added later on as funds become available. During the past nine years the architects and engineers, collaborating with the Trustees and the architect, have been studying this unique problem. It is likely that the major portion of the visible exterior will be some special form of architectural concrete. Metal of a suitable nature, such as an aluminum alloy, will doubtless be used for window grilles and the finer sections of the ornamentation.
The building as it is now being completed consists of four main divisions or stories. The base portion at the first floor is 36 feet high and 150 feet in diameter. It includes a circular hall 72 feet in diameter and extending for a clear height of 138 feet to the interior of the dome. Around this circular hall are nine smaller rooms or chapels, with a main entrance between each pair of rooms. A unique feature of the building is its shape, having nine sides with a pylon at the intersection of each pair of sides or faces.
Above the main story is the first gallery which is also nine sided, but with the corner pylons above the middle of the faces of the main story; that is over each of the nine doorways. This first gallery floor has a height of 47 feet and an approximate diameter of 136 feet. Above the first gallery is the second gallery story which has a height of 20 feet and a diameter of 93 feet. Above this story rises the dome which forms the covering or roof of the central circular area or hall.
The dome consists of an unusual steel framework built in two sections; the lower section supports the hemispherical glass dome which will serve as a watershed for the structure and later on will also support the interior ornamental ceiling. The outer section will support the exterior ornamental surface material. The beautiful arched window spaces are enclosed with heavy glass set in frames and sash which are formed of a non-corrosive material.
For the present, at least, there will be used only one of the nine entrances to the building, namely, that facing the intersection of Sheridan Road and Linden Avenue. This is made necessary as it will be impossible to build the eighteen circular steps on the Temple foundation structure, as these must form a part of the surface ornamental material to be placed in the future.
Through the excellent cooperation of the general contractor, the sub-contractors, and the engineers, it has been possible with the funds available to do considerable work in the basement and in the installation of part of the utilities, including the plumbing, heating, ventilation and electric light and power. In the basement structure the entire floor has been concreted and permanent partitions have been erected for several rooms adjacent to the Linden Avenue entrance, including rest rooms, receiving room, kitchen and serving room, transformer room and space for mechanical and electrical equipment.
The past winter has been an unusually mild one in Wilmette and remarkable progress has been made on the construction. The favorable weather conditions has made it possible to secure a very high quality
of concrete masonry. Experts in this field who have seen the work are impressed with this quality and permanent character. In the early morning of January 15, 1931, a fire broke out in a second gallery space, which was being heated to protect the concrete while it was setting under low temperature conditions. This fire driven by a high wind spread over several bays of the second gallery story and destroyed a platform which was suspended at the base of the dome. This fire proved to be a very interesting and instructive test of the concrete masonry. Careful inspection made by experts after the fire indicated that aside from the blackening of the face of the masonry and some slight spalling of the concrete, there was no real structural damage done. The loss was covered by insurance carried by the general and sub-contractors; all damage sustained has been repaired and replaced.
As the building is now entirely enclosed and sufficiently equipped with facilities for heating, ventilation and light, it can be used in the future for the various services of the Cause. These will be set forth and provided for later on by the National Spiritual Assembly, in accordance with the instructions of the Guardian of the Cause, Shoghi Effendi.
The building of the Temple has aroused interest in people the world over, for this is truly the first universal Temple which is open to all the peoples of the world regardless of race, sect or belief. In the years to come people from everywhere will gather under the central dome to worship the one God in the spirit of loving unity and in accordance with the laws of Bahá’u’lláh.
The author, who holds an official position in one of the foreign embassies in Tihrán, is one of those numerous Orientals who has attained a perfect fluency in the English language. We have already published articles from his pen, and are promised others in the near future.
RELIGION receives little respect in this present age, when the minds of the thinkers of the world have so much advanced, and the masses are more attracted to the present material civilization with its brilliant scientific discoveries and inventions, than to the spiritual life.
It should be frankly admitted that those who have been so much allured by the outward dazzling beauty of the present material civilization and think they may dispense with religion and its seemingly elaborate principles, are partly right in holding such an opinion. For they see in the present religious systems of the world, when judged only outwardly, an awkwardness in comparison with the marvelous body of scientific knowledge. In the religious doctrines inherited from the past are ideas and beliefs which cause astonishment to those who look upon them at the first glance through the eyes of Twentith Century intelligence. Consequently, they fail to take the further step of searching into the truth of the principles and ordinances originally revealed by the Founders of religions.
These fantastic and strange looking dogmas and beliefs still held by many followers of the present religions, are in reality a series of superstitions and false ideas which in no way can agree with scientific truth. These dogmas have never been intended or revealed by the
Founders of religions, but they have been added in the course of time, to the fundamental spiritual principles revealed by the Founders of the religions, and thus they are man made doctrines. This is why most of the enlightened men of today, when finding these innovations and false ideas to be against scientific rules, are somewhat reluctant even to hear the word “religion.”
If, however, we take a further step and thoroughly study the principles of religions as they are revealed, we will see that religion is the only effective and divine force and policy which is able to secure order and harmony among human societies, bring about real peace and comfort, and become the remedy for curing the various social ailments and pains from which humanity has been suffering for ages.
One might say, however, that such an object can be secured by laws and regulations enacted by man. But such laws could only govern mankind as far as their social and civil dealings and relations with each other are concerned. They could not, in any way touch the hearts of people, give them that real tranquility of mind which is so much sought by every individual in the world. Furthermore they could not prevent men from perpetrating unlawful and irregular acts, and from encroaching upon each others’ rights. A glance into the history of religions would make very clear the fact that it is only religion which
has always been able to accomplish such a wonderful achievement.
All the great world religions, when they first appeared in conformity With the exigencies and requirements of the time and environment, have been able to relieve human beings from various troubles and difficulties, cure them from various ailments and pains, and guide them to the path of prosperity and progress. But after the lapse of a few centuries, the superiors and ecclesiastical heads of religions began to introduce gradually new ideas and personal views of their own into their respective religions, sometimes with more or less self-interest; and in time the originally revealed principles were so much changed and transformed by these additional views and ideas that they seemed to have no relation with the religion itself as it first appeared in the world. One might say that the Sun of religion became darkened and the fundamental principles of religion lost their divine force and ceased to guide humanity along the divine path.
What we need is a religion which may be universal, and thereby promulgate peace and order in all parts of the world in this day when the relations and communications between human societies are rapidly increasing and, as a result, drawing humanity closer together. When we study the existing religions most impartially and in a spirit of searching for truth, we would certainly come to the conclusion that the Bahá’i principles, because of their loftiness and high ideals are the only principles which, being in complete conformity with
the exigencies of the time, can adequately administrate the affairs of the world of humanity and bring peace an harmony among various races and creeds. These principles are, in fact, the unique remedy for various ailments with which humanity has been suffering for ages.
Furthermore if we study the Bahá’i religion, we would find that apart from being of an international nature the Bahá’i teachings clearly and categorically provide that no one has the slightest right to make any comments on, or interpretations of, the writings of Bahá’u’lláh the Founder of the Bahá’i religion. These principles and teachings are, therefore, immune from any additions or interpretations on the part of individuals.
We may safely say that the Bahá’i religion is now the only universal religion aiming at bringing about complete cooperation and real harmony among humanity and meeting fully the requirements of the present age. It is in other words the only divine force which is able to unite all different religions and creeds of the world.
This is why peace-lovers, philosophers, enlightened men and well-wishers of the world, who are working for establishing peace and for the eradication of hatred and animosity in human society, should for the sake of success in their noble task, after carefully studying the principles of the Bahá’i religion and realizing the absolute necessity and advisability pf putting the game into force, try to promulgate these principles and make them known throughout the world.
The author is a member of the Bahá’i Youth Movement and is a very promising student of the teachings of Bahá’u’lláh. We welcome contributions from the ever increasing group of young Bahá'is for they have vision, a new style and a new spirit.
A FEW weeks ago while I was searching for several books in the library, a friend of mine came in, and, seeing me surrounded by so many books, asked what I was looking for. I answered, “I am searching for truth.” He smiled. It did not take me long to realize the meaning of this smile because I discovered that truth is something that cannot be found in books. It is infinitely more real, more deep, than we can express in words, or record on paper. I could, however, find a few statements concerning truth like, for instance what Confucius, wrote: “Without truth I know nothing. . . . To learn the truth at day-break and die at eve were enough.”
We are all familiar too, with what Christ said: “Know the truth and the truth shall make you free.”
Carlyle, the famous English historian, writes: “One man that has a higher wisdom, a hitherto unknown spiritual truth—in him is stronger, not than ten men that have it not, nor than ten thousand, but than all men that have it not. . . .”
These are only a few of the statements I quote to show that truth is something worth looking for.
BUT WHAT IS truth? This reminds
me of the story of the blind
man who had been asked by a lady
to drink milk for his health’s sake,
but as this man was born blind he
never saw milk, so he asked a little
boy to describe what it was. The
boy said “It is a white stuff, good
to drink.” The blind man did not
know what “white” was, so he asked for an explanation and the boy told him that white was like the top of a goose’s back. Next the blind man wanted to know, “What is a goose?.” So the boy further explained that the goose is a big bird with a crooked neck. The man wanted to know what “crooked” was. So the little boy put his elbow in the hand of the blind man and said, “This is crooked.” Then suddenly one saw the face of the blind man gleam, and he exclaimed, "Now I know what milk is!”
This little story illustrates the easiest way to explain truth. There are millions of people who are satisfied with such an explanation. We, today in the twentieth century, ought to have a clearer and more definite answer. In my search for truth, of course I found a few definitions, but they do not cover the subject. For example—“Truth is conformity to fact or reality—exact accordance with that which is, or has been, or will be.” . . . “The characteristic of truth is its capability of enduring the test of universal experience.”
We know that man since the beginning of history has been continuously searching for truth. We know that the history of the world is the history of a search for truth. We know that men in every age, in some aspect or other consciously or unconsciously—have been and are seeking for knowledge, for truth. It may be an inarticulate yearning, an
unformulated desire—but it is a striving for something.
WHEN ’ABDU’L-BAHA was asked
the question, “What is truth?” He
said in His wisdom, “Truth in its
essence cannot be put into words.”
But as He was always anxious to
satisfy a seeker He further explained:
“Truth is the Word of God
which gives life to humanity. It restores
sight to the blind and hearing
to the deaf; it makes eloquent
those who are dumb, and living
beings out of dead beings; it illumines
the world of the heart and
soul; it reduces into nothingness
the iniquities of the neglectful and
erring ones.”
We can see, therefore, that truth is the very essence of life itself. It is something creative, something which stands to create harmonious thoughts in our environment-everything beautiful, everything good which helps growth and progress. Truth is the law of the universe, it is the Law of God, the Word of God.
But now, assuming that we accept these explanations of truth, how can we discern, how can we distinguish, truth from falsehood? How can we know what is right and what is wrong, what is elevating and what is degrading? There are, I think, four methods used to discern truth from falsehood.
The first method is by means of our senses. Most philosophers agree that our senses are the most reliable means of discerning truth. They say, if we see a chair with our own eyes, we know that it is true. We can rely on our sense of sight. If we feel the touch of a hot iron, we know it is not ice! If we hear
music, we know it is a fact and not imagination. But—does the sun not seem to revolve around the earth? Is it true? According to our sight the stars seem to be smaller than our globe, but is it true? If we go into laboratories and ask the students of physics, they can enumerate a great number of examples proving that we cannot always rely on our senses. Consequently we have discarded our senses as a means of discerning truth from falsehood.
Another method is through our emotions. We know from our own experience how little we can rely on our emotions, how often we are mistaken if we follow just our emotions.
The third method is by way of our reason, one of the most wonderful phenomena of nature! It distinguishes man from the animals. It is one of the underlying means of our present civilization. All the literature of past ages—all of the inventions discovered—were accomplished by means of man’s intellect. All our philosophers used reason in their aim to discover truth.
But can we accept our reason as an infallible guide to truth? No, we cannot. Because truth is one; it cannot be many. Our opinions are various. We disagree, we contradict each other. When we try to find truth by means of reason we soon realize that our thoughts reach a chaotic condition; they become confused and we see no way out. The wise, those who reason, will try to find a solution to a problem. They come to different conclusions. Plato, who was well known for his logic, proved through his reasoning that the sun revolved around the earth. Twenty years later this same Plato,
with the same logical arguments, proved that the earth revolves around the sun! Consequently we have to discard reason as the sole guide to truth. It is not reliable.
THE FOURTH and last method is
through the study of the sacred
books, the Old and New Testament,
the Qu’ran, the Vedas and all of the
other holy scriptures–the sacred
writings believed to be inspired by
God. We know that millions of people
accept the Bible as a standard of
truth and follow literally everything
it contains. Everything in it is true
and everything contradictory to the
principles found in the Bible is
false. Men were willing to defend
it as a standard of truth; they had
wars—were willing to kill each
other in order to maintain what
they believed to be the truth. But
can we rely on the sacred writings,
on the Bible, and all the other scriptures
as truth? Truth is there, but
human reason gives to it various interpretations.
It is plain that we
would not have so many religions
and so many opinions and interpretations
of the different sacred writings
if we knew the Truth. That
is why our ideas cross so often. We
have to come to the conclusion then
that our bible and all other sacred
writings, although containing truths
in all their integrity, have become
involved in man’s theologizing to
such an extent that the world is still
bewildered.
WE HAVE consequently discarded
our senses, our emotions (instincts).
our reason and theological interpretation
of the sacred writings as
inadequate in our search for truth.
Most of the thinkers who arrive at
this conclusion become self-centered, cynical or sophisticated; while a few—the chosen ones–become faithful, firm, the heralds of happiness and the leaders of mankind. These few chosen ones seem to know the truth, as they live a beautiful. and harmonious life.
Their secret is obedience to the laws of the universe as revealed by the Manifestations of God. ’Abdu’l-Bahá, the Interpreter and Expounder of the Law revealed by Bahá’u’lláh for this New Age, has stated:
“No one hath any way to the Reality of Deity except through the instrumentality of the Manifestation. To suppose so is a theory and not a fact.
“That Reality which is the Essence of God cannot be conceived of by any understanding, therefore God has created a Manifestor, and in Him is reflected that Sanctified Reality.”
“God sent His Prophets (Manifestations of God) into the world to teach and enlighten man, to explain to him the mystery of the Power of the Holy Spirit, to enable him to reflect the Light, and so in his turn to be the source of guidance to others.”
This is why we have to turn to the Prophets of God as the only criterion in our search for Truth. The conditions to reach that step, however, are as expressed in the Words of ’Abdu’l-Bahá, that “man must cut himself free from all prejudice, and from the result of his own imagination, so that he may be able to search for Truth unhindered. Truth is one in all religions, and by means of it the unity of the world can be realized.”
Only those who are acquainted with the claim of Bahá’u’lláh’s Message can realize the responsibility laid upon the shoulders of those who know the Truth. Unlike previous dispensations, Truth has been revealed in this Age in the writings of Bahá’u’lláh not only for individual conduct, but also for the reconstruction and consolidation of our social order which is at present tottering to pieces. Those who are conscious of this will realize the significance of the following statement by Shoghi Effendi, Guardian of the Bahá’i Cause.
“How pressing and sacred the responsibility that now weighs upon those who are already acquainted with these teachings! How glorious the task of those who are called upon to vindicate their truth, and demonstrate their practicability to
an unbelieving world! Nothing short of an immovable conviction in their divine origin, and their uniqueness in the annals of religion; nothing short of an unwavering purpose to execute and apply them to the administrative machinery of the Cause, can be sufficient to establish their reality, and insure their success. How vast is the Revelation of Bahá’u’lláh! How great the magnitude of His blessings showered upon humanity in this day! And yet, how poor, how inadequate our conception of their significance and glory! This generation stands too close to so colossal a Revelation to appreciate, in their full measure, the infinite possibilities of His Faith, the unprecedented character of His Cause, and the mysterious dispensations of His Providence.”
THE spirit of life, the spirit of man, that entity of reality by which man rises above the animal kingdom and becomes human, that power which endows man with reason, and wisdom and understanding and enables him to obtain mastery over the material world, to subdue the lightning and chain the forces of nature-is from God the Creator, the Sustainer, the Beginning and the End, the Manifest and the Un-Manifest, the Knowable yet Unknowable, the Ineffable Love.
It was this spirit or flame that the lowly Nazarene, the Spirit of God (as He is called throughout the
Eastern world), spoke of, when He said, “There is a Light in every man that is born into the world. If that Light be darkened, how great is the darkness.”
His Holiness Bahá’u’lláh in the Hidden Words says; “My Lamp thou art and My Light is in thee.” “I have placed in thee the Essence of my Light.” “Thou art my Light and my Light shall never become extinct. Why dost thou dread extinction? Thou art my Glory and my Glory shall not be veiled.”
The spirit of man is an emanation from the essence of Deity, it
functions thru the brain, sees thru the eyes, hears thru the ears and is the superior force or identity, in the human organism.
At the present stage of human evolution the spirit of man is but dimly making itself manifest in human life. Far too much is the ego of man, the personality we call it, governed by the forces of greed, ambition, power over others, wealth and fleshly lusts, ignoring and ofttimes unconscious of the mightier forces of the spiritual world. Disbelieving God and yet utterly dependent upon the flame or emanation which keeps the world in equilibrium and order.
Man ofttimes denies God yet His attributes are on every hand and His evidences complete. For justice, mercy, wisdom, truth, etc., are the mainsprings of social order and without the manifestation of the eternal attributes no business, barter, trade, city or corporation can survive or carry on.
So in the individual life, recognition of and surrender to the dictates of the human spirit, denial of and mastery over the impulses and desires of the material man, is the full attainment of a victorious life which is destined in some glad day to be the state of all humanity, The Kingdom of Heaven on Earth.
MAN IN his essence is divine, a
spark from out of the Essence of
Life and Love, whom we call God.
Man’s true home is not of the earth,
but whence he came. Out of pre-existence
he appears in this realm of
manifestation, and to the realm of
pre-existence he returns.
That man should be conscious of this fundamental law and truth, the
Messengers and Manifestations of the Eternal One appear at stated, regular, preordained times to call men to Love, Light and Spiritual consciousness. They are ever denied but always affirm—ever oppressed but always conquer-they suffer death, but always live—they are ever imprisoned but always establish freedom for mankind.
They call man from death to life, from sickness to health, from poverty to spiritual wealth, from darkness to spiritual light, from despair to hope, from sorrow to heavenly joy.
True life and happiness on earth is found only by attainment to this spiritual consciousness. “Man must attach himself to an infinite reality so that his glory, his joy and his progress may be infinite.” ’Abdu’l-Bahá also said that any truly unselfish service for the uplift of humanity is a step toward the Kingdom of Heaven—the Will of God—the World of Reality.
Hear then the words of ’Abdu’l-Bahá. “O thou who art alive through the remembrance of God.” “Reality on this earth consists in the remembrance of the Almighty. Therefore let your earthly life become a mighty sign of God that thou mayst prepare the way for eternal life. Shouldst thou fail in this endeavor; thy life in this world and the next will surely come to naught.” Verily true mention of God lies above all else in the teaching of His Cause. Throughout the untold ages of the past to untold ages to come the Manifestations of Deity—Messengers of Love and Light—have and will call mankind to the Knowledge of God, the Love of God, the Light of God. His
Truth, His Law, is His Claim on man. Did He not create him, Does He not sustain him, and at the last will call him to Himself?
These Messengers of Love tell us of the mighty plan of God and call us to partake of the feast, the banquet outspread for us on the Heavenly Table–celestial food of joy, intoxicating wine of the love of God, eternal identity in the presence of God. But man’s ears are stopped by the noises of the earthly life and they will not hear. Their eyes are veiled by earthly splendor and they cannot see, their minds are clouded by tradition, imagination and worldly desires and they cannot understand.
HIS HOLINESS Bahá’u’lláh likens
this mortal body to a cage which
imprisons the nightingale of the
spirit, the bird of paradise. In
immortal words He writes, “ascend
from the dungeon to the
beautiful Plains of Life, and arise
from the cage of the world to the
alluring Garden of the Placeless.”
Again He says, “Close not thine
eyes to the peerless wine of the
eternal Beloved, and open not thine
eye to the turbid and mortal wine.
Take immortal Cups from the Hand
of the Cup Bearer of Oneness, and
thou shalt become all consciousness
and hear the invisible utterance of
Reality.”
Eternal identity, eternal life, eternal joy, eternal service are found only in that state of consciousness from which we came, for which the heart of man ever longs and that life, joy and love awaits all and is for all.
God’s Holy Messengers come from Him, manifest Him, and His
attributes, and like trees at the end of the desert point to struggling souls the way home, the road to joy and high content. Their hands hold out the chalice of the Wine of God—They give us Their sublime teachings, the Bread of Life.
As we study their divine teachings, turn to these Messengers of Love in loving appreciation for their unselfish gift, see with unclouded vision their wondrous love that carried them undaunted through prison, exile, shame and even to Calvary—love, unselfish love wells up from our human hearts to them and contacting the ineffable love which makes itself manifest in them and through them our inmost self is thrilled and intoxicated with this heavenly ecstacy. Then the light in the heart becomes a living flame, burning ever brighter, daily, hourly, continually burning away all selfish longings of the egoistic animal consciousness until that lover becomes a dynamic living flame, in the Presence of his Lord.
And at the last, when life’s service is complete, work done, the load laid down, this flame of Love and Light shall merge into that glorious flame from whence it came—truly the Eternal Life. Not lost in a cold, passionless Nirvana, but clothed instead with the divine attributes, acquired through simple, loving service, heavenly qualities and characteristics that like jewels shall adorn the robe of glory with scintillating, celestial beauteous colors of ever living light.
Home, home with God, performing His Will, sharing, partaking of celestial joy, in the eternal, joyous service of the Kingdom of Heaven.
The following most appreciative review of The Bahá’i World, is here re-published from The John O’Groat Journal, Wick, Scotland, whose Editor has frequently reviewed issues of The Bahá’i Magazine and quoted from various Bahá’i articles in his Journal.
PAST week we gave a brief review of a book entitled “The Clash of World Forces,” in which the author, Mr. Basil Mathews, after analysing present-day world movements, emphasised the point that what Christianity had to do today was to strive to “break down with remorseless love the walls of class and race and nation.” We wonder if he and Christians in general are sufficiently aware that the followers of Bahá’u’lláh, a Persian sage, have been proclaiming similar views for many years. Based on the spirit of truth which is essentially at the foundation of all religions, Bahá’ism seeks to promote the brotherhood of man and peace and unity among the nations through fellowship, tolerance and justice. It is non-political, and, although highly spiritual in its conceptions, has no priestly order. Bahá’u’lláh, its founder, is regarded as a Manifestation of God for this age, and perhaps for that reason he has been looked upon by Christians who know anything of the Bahá’i Cause as a sort of new Messiah. That, however, is neither the claim of himself (he died in 1892) nor of his followers, as is made abundantly clear in the beautiful volume now before us. Rather is it that, like Christ, he had not come to destroy but to fulfil. The Bahá’is accept the spiritual oneness of all the prophets and their mutual consecration to the same task of leading mankind from darkness to
light. In a most illuminating article, “The Aims and Purposes of the Bahá’i Faith,” by Mr. Horace Holley, New York, the teachings are thus summarised:
“The harmony of true science and religion; the spiritual equality of man and woman; the education of all people in terms of complete personality . . . social responsibility for every individual’s economic well-being; the addition of a universal secondary language to school curriculums; the spiritual obligation of every government to make world peace its first and most important concern; and the organisation of an international tribunal capable of maintaining world order based upon equal Justice to the various nations and peoples.”
Such, they believe—and who can doubt it?—is the Divine Will. Present-day civilisation, despite all its mental activity and scientific marvels, can scarcely survive its own forces of disunity without reinforcement by a new, world-wide faith, expressive of a regenerated mankind and a higher type of social organism—such is Mr. Holley’s statement of the case. In other words, the principles enunciated by Jesus Christ must become a reality in human relationships as a fundamental need of humanity in the present era.
Sufficient is contained in this volume, as in those of the two previous issues, to show how widely the Bahá’i teachings have gripped the imagination, and commanded the enthusiastic support, of many thoughtful people throughout the world. It would be quite impracticable in this notice to give anything
like an adequate idea of the rich and varied contents of the volume. Suffice it to say that no one can peruse it without a deep sense of the lofty aims and purpose of Bahá’ism and the noble spiritual conceptions on which it is based.
Considerable space is given to a description of the great Bahá’i Temple which is in course of erection at Wilmette, near Chicago, and which the present reviewer had the privilege of being shown through last summer. At that time he had the honour of an introduction to the architect, M. Louis Bourgeois (since deceased), and was deeply impressed by his wonderful spirituality and evident genius. The design of the Temple seeks, in M. Bourgeois’ own words, to symbolise the
unity of all religions and of all mankind. It will, when finished, be something entirely new in architecture, and from the illustrations given we think it will be easily the most beautiful structure in the world. Such at any rate is the opinion of many prominent architects who have carefully examined the plans.
There is much in the Bahá’i Cause which cannot fail to appeal to all who are perplexed by the existing unrest throughout the nations. It is already a greater force than the general public are aware of, and its spiritual, cultural and sociological principles will, we think, command a much greater attention in the near future.
- A Height Divine awaits the severed soul—
- “The Secret placeless Place of The Most High!”
- It is that looming, lofty, matchless Goal
- For which the mounting faithful only sigh.
- O mystic nightingale! Abandon thou
- The mortal dust, the mire of negligence.
- O messenger of love! Hear Him Who now
- Melodiously entreats departure hence.
- The Beauty of Perfection bids thy flight
- Unto the fragrant Garden of His Love.
- Soar on thy wings into the Infinite!
- Heed thy Beloved’s first call from above.
- Immortal phenix! Thy One Love confess;—
- Dwell not save on the Mount of Faithfulness!
THE PROMULGATION OF UNIVERSAL PEACE, being The Addresses of 'Abdu'l-Bahá in America, in two volumes. Price, each, $2.50.
BAHÁ’U’LLÁH AND THE NEW ERA, by Dr. J. E. Esslemont, a gifted scientific scholar of England. This is the most comprehensive summary and explanation of the Bahá’í Teachings as yet given in a single volume. Price, $1.00; paper cover, 50 cents.
THE WISDOM TALKS OF 'ABDU'L-BAHÁ in Paris. This series of talks covers a wide range of subjects, and is perhaps the best single volume at a low price in which 'Abdu'l-Bahá explains in His own words the Bahá’í Teaching. Price, paper, 50 cents; cloth, $1.00.
BAHÁ'Í SCRIPTURES. This book, compiled by Horace Holley, is a remarkable compendium of the Teachings of Bahá’u’lláh and 'Abdu'l-Bahá. It contains a vast amount of material and is indexed. This Paper Edition (only ¾-inch thick) Price, $2.50.
THE BAHÁ'Í WORLD, a Biennial International Record (formerly Bahá’í Year Book). Prepared under the auspices of the Bahá’í National Assembly of America with the approval of Shoghi Effendi. Price, cloth, $2.50.
All books may be secured from The Bahá’í Publishing Committee, Post office Box 348, Grand Central Station, New York City.
FIVE MONTHS' subscription to a new subscriber, $1.00; yearly subscription, $3.00. Two subscriptions to one address, $5.00. Three subscriptions to one address, $7.50. Ten new subscriptions to one address, $25.00 (in United States and Canada). If requested, the subscriber may receive one or more copies and have the remaining copies sent to other addresses.
Two subscriptions, one to come each month, and one to be sent in a volume bound in half-leather, at the end of the year, $5.75 of the two subscriptions; postage for bound volume additional.
Single copies, 25 cents each; ten copies to one address, $2.00. Address The Bahá’í Magazine, 1112 Shoreham Bldg., Washington, D. C.
Bound volumes Nos. 15 and 16, covering the years 1924 to 1925 and 1925 to 1926, contain many of the most valuable and instructive Bahá'í teachings compiled from the writings of 'Abdu'l-Bahá, on such subjects as Education, Peace, The Solution of the Economic Problem, Cooperation and Unity, Proof of the Existence of God, and others equally as important. They also contain articles on various phases of the Bahá'i Cause and its teachings contributed by Bahá'í writers and presented with clearness and accuracy, reports of conferences and conventions, Bahá'í News and Travel Notes and other interesting information. Volumes 17, 18 and 19 contain valuable material and information for students of religion, sociology, science, etc., both Bahá'ís and non-Bahá'ís.
All volumes carry illustrations of great historical value.
Bound in half leather, each volume $3.50; if two volumes are bound together, for $6.00; postage additional.
All of the bound volumes of earlier years are filled with such remarkable spiritual teachings of the New Age that they constitute a priceless library. Volumes 2, 3, 4 and 5 contain many sublime records of 'Abdu'l-Bahá's teachings, addresses and interviews in Europe and America. (Volumes 2 and 3 are now exhausted and Volume 4 cannot be supplied in a complete form as several numbers of this volume are exhausted.)
Volumes 7 and 8, which are, also, often bound together, contain the wonderful compilations on the Divine Art of Living and the New Covenant.
Volume 9 contains varied records from the Holy Land and 'Abdu'l-Bahá's words on the material, intellectual and spiritual education of children; and both volumes 9 and 10 filled with Tablets of 'Abdu'l-Bahá written after the Great War.
Volumes 11 and 12 contain many Tablets and pictures and inspiring accounts of visits with 'Abdu'l-Bahá at Haifa, where members of all religions and races gathered in unity at the table of the Master. Volume 12 also gives the immortal narrative of His last days on earth and His ascension into the Kingdom.
Volume 13 contains priceless letters of Shoghi Effendi, Guardian of the Bahá'i Cause, articles of universal interest and other valuable material.
Volume 14 contains letters of Shoghi Effendi, also his translations of the divine writings of Bahá'ulláh and 'Abdu'l-Bahá as well as a brilliant series of articles and historical accounts.
Bound in half leather, single volumes $3.50; if two volumes are bound together, for $6.00. Postage additional.
