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| VOL. 22 | FEBRUARY, 1932 | No. 11 |
THE BAHA'I TEMPLE
the most important is to avoid that which creates discord. We must have the same aspirations and become as one nation. Humanity must feel entirely united. Until this glorious century the power of unity has been ineffectual and the forces of discord have augmented. Men never reflect that they are brothers."
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 | FEBRUARY, 1932 | NO. 11 |
| Page | |
The Two Pathways, ‘Abdu’l-Bahá | 327 |
Editorial, Stanwood Cobb | 323 |
Senator Borah on Present World Conditions, Howard C. Ives | 328 |
The Bahá’i Peace Program and Disarmament, Bertha Hyde Kirkpatrick | 332 |
Current Mythology, Marzieh K. Nabil | 337 |
Childhood and the Race Question, Loulie A. Mathews | 339 |
Bahá’i Pioneers, Siyyid Mustafa Roumie | 342 |
A Servant of God, Coralie Franklin Cook | 345 |
Seeking and Finding, By One Who has Sought and Found | 348 |
A Sample of Devotion and Faithfulness, A. Samimi | 350 |
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.
WAR is a grievous calamity. It begins and ends in disaster . . . What is this land, this earth? Is it not this: that for a few years we live on this earth, then it becomes our grave, our cemetery? Eternally shall we be beneath it. Now is it beneficial or kind to engage in war and strife for an eternal cemetery? Many generations have come and have lived for a short time on this earth and are buried under it. It is the universal graveyard of humanity. Is it praiseworthy that we engage in warfare, shedding blood, destroying homes, pillaging the wealth of nations and killing little children . . . ? Is it worthy that we sacrifice eternal life and the everlasting soul of man for the sake of a little dust?
“There is no doubt that God is displeased with this. There is no doubt that the perfect man will not approve. Justice and equity will not permit it.”
“Praise be to God, all the people who have accepted the teachings of Bahá’u’lláh are peace lovers and are ready to sacrifice their lives and forfeit their fortunes for it. Now let this standard be hoisted in the West, and many shall respond to the call. Just as America has become renowned because of her discoveries, inventions and skill, famous for the equity of her government and colossal undertakings, may she also become noted for the Most Great Peace . . . Like unto a spirit this ideal (Universal Peace) must run and circulate through the veins and arteries of the body of the world. There is no doubt that this wonderful democracy will be able to realize it and the banner of international agreement will be unfurled here to spread onward and outward among all the nations of the world.”
| VOL. 22 | FEBRUARY, 1932 | NO. 11 |
the races and nations of the world. The Cause of God is the only panacea which will heal for all time to come the social, economic and political diseases of mankind. . . . Human power is limited in its influence. . . . But the divine power unites nations and peoples and cements them together in the bond of brotherhood and peace for ages and cycles.
“I DO NOT pose as a preacher, but let me tell you,” said Mr. Edison to Mr. Babson, “that if there is a God He will not let us advance much further materially until we catch up spiritually. A great fundamental law of science is that all forces must be kept in balance. When any force goes off on a tangent, there is a smash.”
A very remarkable statement by Sir Arnold Wilson discloses the true cause of the present world crisis. He said, “The tendency to extol and exalt a standard of living which is purely cerebral is the cause of much unhappiness and discontent. A purely intellectual standard of life entails misery, futility, and eventual decadence.”
Therein we find the trouble with our present civilization–that it is an expression too much of the purely intellectual powers of man devoid of moral and spiritual responsibilities. Never before have the rational powers of the human race so fully expressed themselves in every phase of living. Analysis revealing faults and limitations in accustomed implements or methods have been followed with almost magical celerity by inventions to replace these outmoded forms of human activity. Never has the intellect of man so shone, so penetrated into every
region of living. By this means there has been accomplished an enormous acceleration in material progress. Also in the field of theoretical science, man’s marvelous vision has accomplished seeming miracles in the way of discoveries concerning the universe.
But for one thing, humanity might well be tempted to take Reason as its god and say, “See what with Reason we have been able to accomplish! We have conquered the earth, we have conquered the water, we have conquered the air, we have penetrated even the depths of the universe. We know of what stuff the sun and stars are composed; we have unveiled the distant stars and know their mass, their degree of heat. Through Reason we have made life comfortable for all and surrounded it with instruments of beauty and of joy. What more can be asked?”
But for one thing we might say all this—that one thing is the crash of all our economic, social and political institutions due to the failure of the “god” Reason to rule the emotions of men and control their motives. With every individual a self-seeker, using the full powers of the intellect to attain his selfish desires, what could be expected save conflict and chaos?
Reason has shown its power to order the material universe, but it has completely failed to organize the human family. Here Reason has shown itself but an instrument to be used by man’s powerful will for the exploitation of his fellowmen.
As some one has recently stated in public utterance, the cause of all this confusion and upset of the world today is man’s greed. This is true. What institutions can permanently be built upon such principles of action? Greed will vitiate the noblest edifice conceived by the intellect of man.
NOW IF the intellect proves unable
to cope with the selfish or evil desires
of man—rather even lending
itself to those desires as accomplice
and particeps criminis—what force
is there that can rule the apparently
ungovernable emotions of man?
The prophets and teachers of humanity have come from epoch to epoch for but one purpose—to teach man, both individually and collectively, how to sublimate his emotions and how to regulate his desires in such a way as to motivate social action and make possible the building of humane institutions and a stable civilization. For be it known that no institutions, no civilization can be stable unless erected upon humanitarian foundations.
These prophets–Moses, Buddha, Christ, Muhammad–have ever had a titanic task before them in seeking to awaken and stimulate the better part of man to control his life. Individual man would much rather go on expressing the self-seeking side of his nature, which is the natural side inherited from the brute that man once was. All the momentum
of the past, all the desire-nature of the present impels man to self-seeking, to self-indulgence, to self-pleasure. What a stupendous force, then, had to be exerted by these Great Teachers of humanity in order to lift men up to higher levels of motivation, of action. This force, however, was not exerted aggressively; on the contrary. Christ ascended the cross in order to lift man’s gaze and motives upward.
FOR A TIME after the appearance
and mission of these Prophets, humanity
has built noble institutions
expressing unselfishness, devotion,
obedience to the divine laws for a
universal humanity. But in time the
force human selfishness has undermined
all this building, all this
structure of the perfect civilization.
Man’s intellect, making alliance
with his exploitive desires, has
known how to vitiate all the foundations
built upon the spiritual concepts
of the Manifestations. Still
claiming to be adherents of a
Buddha, a Moses, a Christ, men in
the latter stages of a religion have
been able to express purely selfish
and cruel motives without running
the risk of being denied fellowship
of the Faith—a thing which could
not possibly have happened in the
early days of a religion.
Muhammad, Omar and other Caliphs in the early days of Islam took strenuous measures to preserve democracy; to prevent exploitation; to assure justice and equal opportunity to the individual. This same thing is true of the early days of Christianity, or Buddhism, of any world religion. When the motives of religion are powerful, they are able to overrule
the motives of the Self, and to bring together into a noble pattern the capabilities of multitudinous humans. It is only when the spiritual motives wane that the Self dare step forward to dominate the life of society.
WHEN things have reached such
a pass as they are in today, religious
institutions proving unavailable
to cope with the forces of
selfishness that prevail upon
the planet, what cure is available?
One may easily deduce from the experiences
of the past that there is no
possible cure except a spiritual renaissance.
Again we face the need
of a great spiritual message to humanity
capable of sweeping us off
our feet and carrying us on broad
streams of enthusiasm to oceans of
universal love, harmony and peace.
I see nothing else on the horizon capable of doing this. All the analyses of economists, of sociologists, of statesmen, all the preachments of moralists—will have no more avail on the structure and trend of present-day civilization than did the satires of Roman poets upon a decadent Rome.
For be it noted, the efforts of said economists, sociologists, statesmen, moralists, are purely intellectual. They remain in the realm of the Reason only, and so are completely ineffective in the realm of the emotions. It is within the capability of any intelligent person today to proclaim to the whole world its faults and what the right course of action should be. But this intellectual analysis of the situation is entirely futile in any effort to actually persuade man into the right course of action.
THUS WE FACE a gloomy prospect, man’s intellect standing as futile and helpless spectator of the disintegration going on, the chaos approaching, the downfall of an ancient culture as tragic as the “Twilight of the Gods” portrayed in Wagner’s “Gotterdammering.” Nay, this very intellect of man, which sees the terrors approaching, is strangely enough one of the factors of this very cataclysm, as has been shown above.
No force, no power, can save man but the awakening of his soul to the eternal realities, to obedience of the divine commands for unity, love and unselfishness. These things have been said before, but they have to be said again for today. And as if Destiny knew the situation which was to arrive in this Twentieth Century, it has been preparing already the cure for the disease. There exists at the very moment of our present social, economic and political cataclysm, a spiritual movement so dynamic, so powerful, that it is already effecting a miraculous change in the motives and conduct of man both individually and collectively.
The Bahá’i Movement, as revealed by Bahá’u’lláh, not only enumerates the spiritual principles by which human organization in all. its phases must be guided; but it has in its brief history given ample evidence of its power to affect the human behavior—to sublimate man’s emotion and inspire noble action. We see it overcoming the bitterness of racial and religious prejudice. We see it, wherever operating, binding men and women together in a truly cooperative community. We see a marvelous new
law for human activities revealed and practiced for the first time, that of consultation-a group effort in which all personal motives are eliminated and prayerful group-guidance becomes the basis for all action. We see, in fact, a miniature Utopia being built upon the present wrecks of civilization; a Utopia not chimerical, not quixotic, but so responsible, so solid in its foundations, so powerful in its effects as to arouse the deepest interest of all who sincerely investigate.
Every new movement makes its early stages of growth during the life and dominant power of old established institutions into which it is born; the new and growing movement overlapping, as it were, the old and decadent movements of humanity. Thus Christianity was moulding the hearts and consciences of men and controlling their social organizations for three centuries in
the midst of the old order, building quietly for the new before it could become publicly effective. So the Bahá’i Movement for almost a century has been quietly working in the hearts and consciences of individuals representatives of all the races and creeds. Only lately have these individuals been joined in world administration for the purpose of more effective action.
The time is rapidly approaching when this new structure based upon divine foundations will give evidence to the world of its power to house the culture of the future. More and more, as men and women despairingly realize the lassitude and effeteness of present culture modes, will they turn for illumination and inspiration to the new modes being created by the potent message of Bahá’u’lláh to humanity.
“Today the world of humanity is walking in darkness because it is out of touch with the world of God. That is why we do not see the signs of God in the hearts of men. The power of the Holy Spirit has no influence. When a divine spiritual illumination becomes manifest in the world of humanity, when divine instruction and guidance appear, then enlightenment follows, a new spirit is realized within, a new power descends and a new life is given. It is like the birth from the animal kingdom into the kingdom of man. When man acquires these virtues, the oneness of the world of humanity will he revealed, the banner of international peace will he upraised, equality between all mankind will he realized and the Orient and Occident will become one. The lights of the love of God will shine; eternal happiness will be unveiled; ever-lasting joy and spiritual delight will he attained. Then this material, phenomenal world will become the mirror of the world of God and within this pure mirror the divine virtues of the realm of might will be reflected.”
FROM the time of the creation of Adam to this day there have been two pathways in the world of humanity—one the natural or materialistic, the other the religious or spiritual. The pathway of nature is the pathway of the animal realm. The animal acts in accordance with the requirements of nature, follows its own instinct and desires. Whatever its impulses and proclivities may be it has the liberty to gratify them; yet it is a captive of nature. It cannot deviate in the least degree from the road nature has established. It is utterly minus spiritual susceptibilities, ignorant of divine religion and without knowledge of the kingdom of God.
"One of the strangest things witnessed is that the materialists of today are proud of their natural instincts and bondage. They state that nothing is entitled to belief and acceptance except that which is sensible or tangible. By their own statements they are captives of nature, unconscious of the spiritual world, uninformed of the divine kingdom and unaware of heavenly bestowals.
“The second pathway is that of religion, the road of the divine kingdom. It involves the acquisition of praiseworthy attributes, heavenly illumination and righteous actions in the world of humanity. This pathway is conducive to the progress and uplift of the world. It is the source of human enlightenment, training and ethical improvement; the magnet which attracts the love of God because of the knowledge of God it bestows. This is the road of the holy Manifestations of God for they are in reality the foundation of the divine religion of oneness. There is no change or transformation in this pathway. It is the cause of human betterment, the acquisition of heavenly virtues and the illumination of mankind.
“Alas! that humanity is completely submerged in imitations and unrealities notwithstanding the truth of divine religion has ever remained the same.”
ONE of the most pleasant and inspiring experiences connected with my recent visit to Washington was a half hour talk with Honorable William E. Borah, United States Senator from Idaho, Chairman of the Foreign Relations Committee. His response to my request for an interview was most cordial, and I looked forward with intense interest and pleasure to meeting him in his office in the Capitol building.
I began by saying that I wished to assure him, speaking unofficially for many of my friends in the Bahá’i Movement for world peace and religious and national unity, that we appreciated his endeavors to keep our government free from entanglements with European political imbroglios. That we considered America to be the one hope of the world, and that the time may be near at hand when our independence of foreign complications would be our greatest strength in our endeavors to establish international peace, harmony and justice.
“What is it that you wish to ask me?“ he inquired.
I showed him the Bahá’i Magazine and briefly explained the objects towards which we are working, and said: “We would like to have your opinion on the present world conditions. What hope do you see of a successful termination to the Disarmament Conference to be held in Geneva, opening next week? And especially how, in your opinion, will world affairs be affected by Japan’s
present attitude towards China and the Covenants to which she is a signatory?
“Regarding your last question,” he said with the most serious emphasis, “the present situation in Manchuria and now in China proper in the Shanghai region, is a very grave one.” (Japan had begun her operations against Shanghai only a day or two before this conversation.) “The outcome no one can possibly predict, but it is evident that within the last few weeks there has occurred a practical breaking down of all the peace machinery built up by statesmen and well-wishers of humanity in the past ten years. The fact of the matter is,” he went on, “that the Treaty of Versailles was not a Peace Treaty at all, but was really a document which perpetuated the envy, rivalry and hatred which was the cause of the war in the first place. Not until that Treaty is revised or discarded in favor of some just and equitable international agreement can we hope for a durable peace in the world.
“Another reason for the many smouldering fires in world affairs is the perpetual economic unrest due to the unstable condition created and kept alive by the reparations and wait-debt questions. We are, of course, justly entitled to the payment of the war debts. But we are far more interested, in my judgment, in the economic recovery of the world and escape from this awful depression. What does a two
hundred fifty million dollar payment a year benefit our farmers, our business men, our working men, compared with the benefit which they would receive with better markets, better business and higher wages? What our people want and need and what all the world needs is economic stability; harmonious commercial relations; the revival of trade and commerce. For myself, I am perfectly willing, when I see a program which to me seems to insure economic rehabilitation of the world, I shall be perfectly willing to use the debts as a part of our program.”
When I suggested that any settlement of this question seemed remote so long as our government maintained its position of refusing to consider as one issue these two questions of reparations and war debts, he responded:
“If we could be sure that the European governments would cancel all reparations and drastically reduce armaments, I would not hesitate myself to make the cancellation of our debts a part of the program. I do not know how our government would look upon the matter, but personally, I would regard the benefits to be derived to our own people far in excess of any benefits to be derived in the payment of the debts. But when I say this, it must be understood that the cancellation of all reparations and the reduction of armaments are pre-requisites to any successful program.”
When I remarked that in view of the many and forcibly expressed opinions on the part of influential men in the executive and legislative branches of our government, absolutely
repudiating any possibility of confusing these two issues—war debts and reparations—he made a remark which revealed the fundamental straightforwardness and simple reasonableness of his mind, and explained largely the respect and honor in which he is held.
“It seems to me self-evident,” he said, “and it has been repeatedly demonstrated as well-founded by my life’s experience in state affairs, that anything which seems to me, or to you, right and just as individuals, and which is the carefully considered judgment of a sane and normal mind, would, if presented at the bar of public opinion, ninety-nine times out of every hundred, meet with the same judgment. I feel convinced,” he added, “that we shall ultimately have to come to some arrangement which will remove this terrible burden from the minds and hearts, as well as from the backs, of the German people and from the debtor nations of the world if we are ever to hope to regain our lost position in the respect and affection of the peoples of the world, or to aid in the establishment of a lasting peace.”
He expressed himself as unalterably opposed to the principle of the application of force to establish or conserve peace between sovereign nations. This in answer to my question as to why two or three strong nations would not be justified in bringing armed pressure to bear upon any nation which violated its treaty obligations so flagrantly as to endanger world peace, and refused to bring its disagreements with a sister nation before the League of Nations.
“This very question,” replied
Senator Borah, “came up before the Fathers of our country when they were deliberating whether our National Constitution should provide that the Supreme Court have power to enforce its decisions against a sovereign state. Madison and Hamilton stood out against this and it was finally decided not to include any such sanctions in the provisions of the Constitution.” He brought forward several instances from our national history to illustrate the power inherent in a just decision on the part of an authorized high tribunal to compel obedience through the force of public opinion.
I briefly laid before him at this point the Plan of Bahá’u’lláh for a World Government, based upon the constitutional authority derived from duly elected representatives popularly chosen from every nation in the world, and providing sanctions authorizing other nations to
compel, by means of an international army and fleet, any recalcitrant nation to submit to the adjudication of its differences by the International Tribunal, even if it became necessary utterly to destroy the unjust and warring nation.
“But that,” he quickly answered, “is an entirely different matter. I am assuming now that you are talking of a world government, a government which brings under its control and direction all peoples. If it were possible to do a thing of that kind, we would have a wholly different situation from what we have now. But when you speak of an international army and fleet to bring into submission a recalcitrant nation, you are still dealing with different nations, and so long as you have different nations, I do not believe that force can be made effective as a peace measure. The moment you employ force against a sovereign you have war.”
Today the most great service of the Kingdom of God is the promotion of the principle of the unification of mankind, and the establishment of Universal Peace.
“Today the life of mankind and its attainment to everlasting glory depends on its display of effort and exertion in accord with the principles of His Holiness Bahá’u’lláh; for His first and foremost teaching consists of the oneness of the world of humanity. He says: “We are all the sheep of God. His Highness, the Almighty is the real Shepherd, and kind to all the sheep. Why, then, should we be unkind toward each other? Another of His most great institutes deals with the subject of Universal Peace, the establishment of which would be conducive to the well-being and progress and tranquillity of the commonwealth of man.
“Today the most important purpose of the Kingdom of God is the promulgation of the Cause of Universal Peace and the principle of the oneness of the world of humanity. Whosoever arises in the accomplishment of this pre-eminent service the confirmation of the Holy Spirit will descend upon him.
“After this war, the workers for the cause of Universal Peace will increase day by day, and the pacific party will array its force, displaying great activity over all the other parties. The realization of this matter is incontestable and irrefragable.
“Therefore, ere long, a vast and unlimited field will be opened before your view for the display of your powers and energies. You must promote this glorious intention with the heavenly power and the confirmation of the Holy Spirit. I am praying in your behalf that you may pitch a pavilion and unfurl a flag in the world of peace, love and eternal life.
Letter Dated May 1, 1915
The Divine Plan for the New World Order indicated by Bahá’u’lláh is the one which will solve all national and international questions when the people of the world are ready, themselves, to follow it. Bahá’is, being taught to conform to the laws of the country in which they live, devote themselves to bringing about the New World Order by endeavoring to create public opinion along broad lines.
WE have commanded the Most Great Peace, which is the greatest means for the protection of mankind. The rulers of the world must, in one accord, adhere to this command which is the main cause for the security and tranquility of the world. They (Rulers) are day-springs of the power and dawning-places of the authority of God. We beg of God to assist them in that which is conducive to the peace of the servants * * *
In every country or government where any of this community reside (the Bahá’is) they must behave toward that government with faithfulness, trustfulness and truthfulness.
In this day it is incumbent and obligatory upon all to adhere to that which is conducive to the progress and elevation of the just government and people * * *
O people of God! Be not occupied with yourselves. Be intent on the betterment of the world and the training of nations. The betterment of the world can be accomplished through pure and excellent deeds, and well approved and agreeable conduct.
This oppressed one hath forbidden the people of God to engage in strife and conflict, and summoned them to good deeds and to spiritual and pleasing morals . . . We have forbidden all to work sedition and strife; and ordain that victory be gained only through commemoration and explanation.
“We desire but the good of the world and the happiness of the nations; yet they deem us a stirrer-up of strife and sedition worthy of bondage and banishment. . . . That all nations should become one in faith and all men as brothers; . . . that diversity of religion should cease and differences of race he annulled—what harm is there in this? . . . Yet so it shall be; these fruitless strifes, these ruinous wars shall pass away, and the ‘Most Great Peace’ shall come.”
THE above words were spoken by Bahá’ulláh to Professor E. G. Brown of Cambridge University, England, in 1890.
Who was Bahá’u’lláh Outwardly and to the world He was and had been for well nigh thirty years an exile from His native country of Persia and a prisoner of the Turkish government because, as Bahá’u’lláh said “they deem us a stirrer-up of strife and sedition worthy of bondage and banishment.” On the other hand, Professor Brown, recounting this same visit, said: “No need to ask in whose presence I stood as I bowed myself before One who is the object of a devotion and love which kings might envy and emperors sigh for in vain.”
What did Bahá’u’lláh mean by the “Most Great Peace”? Let us look further for the answer to this question.
There is a book entitled “The Promulgation of Universal Peace.” It is bound in two good-sized volumes containing in all some five hundred pages. Let us turn the leaves of this book. We find it is a compilation of addresses given in 1912 in leading cities of the United
States. The addresses were given before diversified groups, some in churches of various denominations, in Jewish temples, before women’s clubs, in hotels and private homes, before the rich, the humble and lowly, the educated and unlettered.
Who was it who traveled from coast to coast in 1912 speaking so frequently and tirelessly before such diverse groups, both colored and white, both Jewish and Christian, both humble and distinguished? The title page tells us that it was ‘Abdu’l-Bahá, the Son of Bahá’u’lláh. The introduction tells us more about ‘Abdu’l-Bahá. Read it if you would know more of this distinguished personage, Who, having been with His Father a prisoner of the Turkish government from young manhood to an advanced age, with no opportunity for schooling, upon His release from prison traveled throughout Europe and America raising the call to universal peace.
The mission of Bahá’u’lláh was to establish the foundations of world peace. He appointed ‘Abdu’l-Bahá to carry on this work and especially to interpret the teachings of His Father to the Western World. In carrying out this mission ‘Abdu’l-Bahá traveled and taught throughout Europe and America.
One of the first things that impresses us as we glance through the pages of the book is the variety of subjects covered. A paragraph from a letter which ‘Abdu’l-Bahá wrote in 1919 to the Central Organization
for a Durable Peace at The Hague helps us to understand this diversity of topics. He wrote:
“But the wise souls who are aware of the essential relationships emanating from the realities of things consider that one single matter cannot, by itself, influence the human mind as it ought and should, for until the minds of men become united, no important matter can be accomplished. At present Universal Peace is of great importance, but unity of conscience is essential, so that the foundation of this matter may become secure, its establishment firm, and its edifice strong.”
‘ABDU'L-BAHA was aiming at the root causes of war when He said that “one single matter” was not enough to bring about universal peace. This helps us to understand why ‘Abdu’l-Bahá sometimes spoke directly on peace; sometimes on the true unity of science and religion; sometimes on the oneness of mankind; sometimes on the oneness of all religions; again on the just solution of the economic problems or the necessity of abandoning all prejudice—racial, national, religious; or on the independent investigation of truth; the equality of men and women; a universal language; universal education; an international tribunal; the reality of man or the Holy Spirit.
Notice that ‘Abdu’l-Bahá speaks in the passage above quoted of “the wise souls who are aware of the essential relationships emanating from the realities of things.” In the mind of ‘Abdu’l-Bahá Who truly understood the “realities of things” and Who inspired others with some of this understanding, there was a close connection between all these subjects. They were related to each other and to world peace. Let us try for a few moments to be
among those wise souls who are aware of these essential relationships.
It is not difficult to see the very close connection between a realization of the oneness of humanity and universal peace. Suppose for a moment that His principles were actually believed and lived in the world. Where would be the Manchurian problem, the Franco-German problem, the Balkan problem,—to mention only a few of our danger spots? Let the reader not be misled by these words. The followers of Bahá’u’lláh do not think that mere belief in the oneness of mankind is sufficient to solve such difficult problems as those mentioned above. They do believe that when sufficient numbers of mankind are so sincerely and profoundly filled with the realization that peoples of other nations and races have the same needs and feelings as themselves that noble men will arise with a determination to solve these problems. With such unity of purpose and love of mankind the wise of the earth will be able to solve most difficult problems. At present the selfish interests of each nation prevent us from working out these vexed questions.
CLOSELY associated with the oneness
of mankind is the principle of
Bahá’u’lláh that all kinds of prejudice
must be abolished. National
race and religious prejudices have
always been a source of contention
and war. With the belief
and practice of the oneness of
humanity such prejudices must and
will disappear. Furthermore, the
just and righteous solution of economic
problems, those problems
which today are leading to strikes, class warfare, and untold deprivation and suffering and are dividing the whole world into two opposing camps, will obviously be brought about when with a feeling of true brotherhood we resolutely set ourselves to solve them. When our hearts overflow with love for all humanity it will be impossible for any to enjoy luxury knowing that our brothers lack necessities.
This relationship between world peace and economic problems is indeed recognized by thoughtful people. In the December issue of the “World Tomorrow,” W. E. B. Dubois says:
“If you are thorough-going, if you mean the overthrow of the idea of war, . . . then the defenders of militarisms see and see with perfect truth that the main foundations of present international commerce will be overthrown. And the stream of profit from Asia and Africa will be cut down, perhaps destroyed. In other words, real pacificism as compared with piecemeal disarmament, means that Europe and America must give up their exploitation of wealth from the poor of the world and live upon their own labor and industry and upon a fair exchange with peoples who are able to bargain because they are free and uncowed by armies, navies and airplanes.”
In the same magazine Richard Cabot gives a hint as to how to get rid of national prejudice:
“To advance the cause of peace and to make war less likely, two essential things must be done. One, which is the duty of only a portion of our population, is to cooperate in every way, as opportunity offers, with people of other nations in order that by cooperating with them we shall learn to be less touchy, more appreciative. . . . The other thing that we can do and that is open to all, is to exalt the virtues and pardon the errors of other peoples. . . . Truth, that is the understanding of other people as they are and as they see themselves, is far more important than exhortations or the passing of resolutions or writing to our congressmen, because truth alone can make us free.”
OUR GREAT scientists are lending
their aid to the “Most Great Peace”
by giving us glimpses of greater
truths than we have known, thus giving hope that the centuries-old conflict between science and religion which has been at the root of so much persecution and conflict is about to come to an end, and to come to an end, too, without the death of religion. Truth is one and not multiple and since both science and religion seek truth they must ultimately agree.
Another principle closely associated with universal peace according to Bahá’i teaching, is the recognition of the equality between men and women. This is because the human race cannot progress to its greatest development on one wing alone. God has designed two wings of equal importance, man and woman, by which mankind is to soar to his greatest achievements. The appointment of President Mary E. Woolley of Mt. Holyoke College to be one of the three who are to represent the United States in the Disarmament Conference to be held at Geneva in February indicates that the wise ones of the earth are beginning to realize that womankind may have something to contribute to peace that man does not.
Of paramount importance and associated with the idea of the genuine equality of men and women is the necessity of universal education. All classes must receive education according to their capacity, and boys and girls must have the same advantages. Indeed, if both the boy and girl cannot be equally educated the girl should have the preference because she is the potential educator and trainer of the next generation. When we realize the importance that ‘Abdu’l-Bahá puts upon spiritual education as a part of His
educational program and that knowledge and wisdom are at the basis of all progress then we see how near this principle, too, is to the peace movement.
Again of great importance and associated with universal education is the need of an international language which shall be auxiliary to one’s native tongue. This will aid in mutual understanding as well as save a great deal of time and labor which at present are expended in translating and interpreting or learning other languages. In regard to this ‘Abdu’l-Bahá states:
“Unless the unity of languages is realized, the oneness of the human world cannot be effectively organized and established; because the function of language is to portray the mysteries and secrets of human hearts. The heart is like a box and language is the key. . . . Therefore the question of an auxiliary international tongue has the utmost importance. Through this means, international education and training become possible; the evidence and history of the past can be acquired. . . . Therefore the very first service to the world of man is the establishment of this auxiliary international means of communication. It will become the cause of the tranquillity of the human commonwealth.”
Finally, when we consider the root causes of antagonism and war and the means of bringing about peace we find that an absolute necessity and a basis of all these principles already mentioned is the need of a universal religion. In smaller or larger groups religion is now a cause of unity and there are many movements towards greater religious unity, but it is still true that members of different religions misunderstand each other, dislike and even hate each other. Witness the recent clashes between Jews and Muslims in Palestine and between Muslims and Hindus in India. Indeed certain students and statesmen consider that religious intolerance
renders governmental problems well nigh insoluble in these countries. The Crusades and the Inquisition are but two examples of bitter bloodshed in the past caused by religious intolerance. There have been and are a few scattered groups and individuals who have believed a universal religion possible, but the majority of people today who give the matter any thought think that the best we can do is to get people to tolerate or possibly appreciate other people’s religions. Bahá’u’lláh taught us that all religions in their purity have one foundation, that there is but one religion when we understand the true meaning of religion; that great Prophets have come from time to time whose mission it was to renew religion, to teach people again pure religion. Differences in religion are man-made and have crept in in spite of the pure teachings of the Founders, or sometimes they have grown out of the nonessential teachings which were in accord with the needs of the times. Bahá’u’lláh came to unite all under the canopy of one universal religion.
THUS WE see faintly the meaning of the “Most Great Peace.” Bahá’u’lláh has given us directions for such fundamental changes in governments, institutions, habits and proceedings in general as to bring about a new world order. This is what the Bahá’i Movement means. This is what Bahá'is are working for. In this new world order religion is not a thing apart from life but a way of life. Religion is life. As ‘Abdu’l-Bahá expresses it: “Religion is the essential connection
which proceeds from the realities of things.” That is, true religion underlies all the proceedings of our lives and our relationships with each other. Mankind, both individually and collectively as nations, is constantly weaving patterns as he lives. If true religion forms the warp on the loom of life, we shall weave beautiful patterns which will be for “the good of the world and the happiness of the nations.” Then all our occupations, institutions and endeavors proceeding in fact from the realities of things—the truth of things—will bring about a new world order in which justice and righteousness will prevail. This is the “Most Great Peace.”
Is such a world order wherein righteousness shall rule an idle dream? How can such stupendous changes be brought about? “Not by might, nor by power, but by my Spirit, saith Jehovah of hosts.” ‘Abdu’l-Bahá speaks thus:
“It is evident that no means but an ideal means, a spiritual power, divine bestowals and the breaths of the Holy Spirit will heal this world sickness of war, dissension and discord. Nothing else is possible; nothing can be conceived of. But through spiritual means and the divine power it is possible and practicable.”
This subject of the power of the Holy Spirit is another topic upon which ‘Abdu’l-Bahá often spoke. Is this connected with universal peace?
THE PRESENT machinery and organization for bringing about and maintaining world peace is generally recognized as inadequate. Bahá’u’lláh advocated a League of Nations and World Court, but some of the conditions which He laid down are still unfulfilled. Briefly some of these conditions are as follows according to the explanation of ‘Abdu’l-Bahá:
1. Some noble rulers of high ambition, shall, for the good and happiness of all the human race, step forth with firm resolution and keen strength of mind and hold a conference on universal peace.
2. Keeping fast hold of the means of enforcing their views, they shall establish a union of the states of the world, and
3. Conclude a definite treaty and alliance between them on conditions not to be evaded
4. The whole human race should be consulted through their representatives and be invited to corroborate this treaty of universal peace.
5. It would be the duty of the united powers of the world to see that this great treaty should be strengthened and should endure.
6. A Supreme Tribunal shall be established by the peoples and governments of every nation, composed of members elected from each country and government. These members should be the elect of the elect.
7. ALL disputes of an international character shall be submitted to this court, its mission being to arrange by arbitration everything which would otherwise be a cause of war. The mission of this tribunal would be to prevent war.
8. By a general agreement all the governments of the world must disarm simultaneously.
9. The size of the armaments allowed each government should be definitely agreed upon. Armaments sufficient for a police force would be allowed.
10. If one of the states should break any of the articles of alliance the rest of the nations of the world should rise up and reduce it to submission.
Are such conditions impossible? Bahá’u’lláh and ‘Abdu’l-Bahá lived long lives of extreme suffering and utter self-abnegation in order to establish both by precept and by practice these principles which are the basis of universal peace. Let me quote again from the words of ‘Abdu’l-Bahá. Answering the question whether such things are impossible he said:
“Far from it. For by the grace of God, and by the incomparably high ambitions of the souls that are perfect, and the thoughts and opinions of the wisest men of the age, there never has been and is not now anything improbable and impossible in existence. What are required are the most resolved determination and the most ardent enthusiasm.”
Here is the message of a brilliant graduate student of Leland Stanford University who makes the amazing discovery that the scholars and scientists of today are full of superstitions, as true of them as people of the middle ages. What these amazing superstitious are will be found here described.
A POPULAR modern belief, and one which characterizes the present in every age, is to the effect that our ancestors were benighted people. This idea is paralleled in individual experience—we look back pityingly at our last year’s self and wonder how we could have been so inferior to our present exalted condition; and the faults of our present status come to light only in the retrospect of another year. Now it is true that our ancestors were, in comparison with us, benighted, and that their ignorance expressed itself in superstition: they burned witches and before that they practiced black magic, and before that they sat on pillars for years at a time. Whereas, we, benefiting from the encroachments of science on the unknown, realize that life on a pillar is unhealthful, and that even if we did conjure up mountains of gold, they could not solve our economic problem. Speaking from a materialistic standpoint, the average educated man of today, who is not afraid of goblins and does not wear assafoetida around his neck, can look patronizingly on the past and call it benighted, superstitious; scientists have cleared the world of figments, so that roosters can crow now without sending ghosts to their graves again, and the lights that flit over marshy cemeteries are only phosphorus.
And yet, we of the present have our superstitions too, and are bound to fictions infinitely more harmful
than those of past ages, because these are mental fictions, rationalizations, supposedly approved by modern wisdom, and therefore not to be sprinkled away with drops of holy water. For example, many educated people imagine that members of other races or communities are inferior, that war is necessary, that individuals may sin without hurting the group, that progress is an illusion; they believe that man is an animal, the universe self-made, and religion a means of quieting the masses; that immortality is only perpetuation in the race, and prayer only an expression of fear, or a demand for a timely violation of natural law; and the basis of their thought is this—that God is a collectively fashioned Goodness, which has evolved from a tree or a star into a depersonalized Idea.
THE LOVE of God, which is the
mainspring of the Bahá’i life, and
which constitutes that love for humanity
whereby the old world is to
be made new again, is not a love
built up on theories or grown out of
fears;—it is not a synthetic philosophy
or a refurbished superstition;—it
is the adoration which haloes
knowledge. This earth today is holy
ground, fragrant with the footsteps
of One Who has proved for all men
to see that God is near us—”Nearer
than the jugular vein”—that our
lives are His, our deeds accountable
to Him, our growth through all His
worlds by His permission.
If our ancestors worshipped through faith alone, their faith collapsed with the coming of the new science—their faith which had long since changed to imitation, and functioned only with the impetus of time. The nineteenth century shows us two groups of thinkers: those who, terrified by biological discoveries, withdrew into hermetic orthodoxy; and those, who studied the sciences, lost God, lost immortality, but went down bravely, “with unreluctant tread . . . into the darkness.” These two survive today, except that the glamor has gone from some, and others, like the Phoenician dead, are feeding on dust in a sorrowful city. But this new love of God which has broken into life surrounds the farthest reaches of men’s thoughts; it is a foreshadowing of this which made Bacon feel that he did “but tinkle a little bell . . .” and Newton that he was only playing with pebbles on a shore, and Pupin that “Sound is the voice of God.” It is the love born of the Manifestation of God among men, the perfect human being who reflects to humanity the omniscience, the tenderness, the justice of God.
THE LOVE of God through His
Manifestation is not to be lightly
assumed and lightly laid aside. It
is not a human love, withering to
old flowers and faded ribbons. It is
the life blood of the soul, without
which we cannot develop the higher consciousness which is our existence when the body has died. Those of us who do not strive, through service in the love of God, to form this consciousness, cannot live fully beyond death. As Emerson says in the Journals, we know already whether we are to be immortal; if our life is centered about materialisms, it must cease with death. ‘Abdu’l-Bahá says:
“This stone and this man both exist; but the stone in relation to the existence of man is non-existent. . . . In the same way, the souls who are veiled from God, although they exist in this world and in the world after death, are in comparison with the holy existence of the children of the Kingdom of God, non-existing and separated from God.”
Certainly, if our interests are not earthly, they are turned toward reality; ‘Abdu’l-Bahá tells us that the farther we go from one, the nearer we are to the other.
Our modern world is orphaned by its superstition. We must go back to the love of God, to the love that flowers in the world’s springtimes when God walks with us again. We must learn that what men have always hoped is not a makeshift of the human ego, but reality; that God leads us by the hand, and earth is a road to heaven; that our hungering is not in vain, our dreams not the mere wrack of the centuries. We must unite again in the love of our God—
- For, lo, the winter is past;
- The rain is over and gone.
“A delicate spiritual power is ever exercising an influence over the hearts and minds of men. Why should we abandon the Holy Power which binds us together and cleave to the barbarous traditions which keep as apart?”
The author sends us this very interesting material containing the spontaneous expressions of High School youth toward the race problem, as a result of a presentation of the subject by Mr. James H. Hubert, Executive Director of the New York Urban. League. This is a rare human document—a revelation of the sincere justice-loving heart of youth.
THE child is unaware of race or class distinctions, dwelling in the state of consciousness to which Jesus called us: “Unless ye become as little children, ye shall not enter into the Kingdom of Heaven.” Again in this day Bahá’u’lláh commands us to strike off the fetters of race prejudice and with the search-light of science to study the origin of man that the intellect may be convinced of the oneness of mankind.
The mind of a little child is enmeshed in imagery, a word or phrase makes an impression entirely different from its real meaning.
Professor William James recalls that his father often read aloud a poem in which the word “barque” was repeated in the refrain, in imagination the boy saw a piece of bark from a certain tree in the garden floating down a stream steered by tiny men in blue jackets. As he appeared to like the poem and asked no questions his father concluded that he understood the words and Professor James adds that the word “barque” always remained connected in his mind with a willow tree no matter how it was spelled.
As a child grows older and reaches adolescence, imagination recedes and reality advances. The yardstick by which he measures values is now the thought of his own generation. He loves, he hates, he
decides with great intensity. At this stage of growth, the child’s mind is well developed, he has a keen sense of justice and the arena of thought has not been invaded by compromise.
There are many schools of the new age that understand the adolescence period and they are making marvelous use of child psychology. It was to one of these, a high school in northern New York, that Mr. James H. Hubert, Executive Director of the New York Urban League, came to speak to an organization formed in the school on the subject, “The Negro and Race Prejudice.” Mr. Hubert touched a sympathetic cord speaking in terms that awoke interest; he created a tie between himself and the students. They asked to be allowed to write, and forthwith a bundle of letters arrived in New York. No mistakes had been corrected but in spite of the limitations imposed by the pen these young jurors handed down an unqualified decision for justice to the Negro.
These letters go straight to the heart of the question. Here we find real response, inner determination towards future action and very real promise for the New Day. They are offered for publication not only as a human document of great interest, they are more than that, they are an inspiration to the adult
world, for who can read these sincere epistles, so breathing the air of brotherhood and justice without feeling, himself, a sermon in them. It is as Christ said, “Verily, a little child shall lead them.”
Dear Sir:
“Not alms but opportunity is what the Negro of today is asking. Opportunity for what? Not merely for an opportunity to work—to eat but a chance to play his full part in the making of America along with all the other races.
I am glad that our school has an organization like this one to make it possible for us to come together and discuss such quesions as seem to me very important.”
Mr. Hubert:
“Everything you said about the Negro was true. IVs in this part of the country don’t realize the condition of the Negroes, because we do not see them as they are in real life, but we can imagine their hardships. Sometimes they are burned at the stake and this is a striking example of the feeling against them. It is well to think now what we can do when we grow up so we can put an end to all their suffering. I don’t see why a group of white and colored could not work together just as well as all one color because God made man different shades.”
Dear Mr. Hubert:
“Many thoughts have passed through my mind concerning the race question since your talk. I too
* Mr. Hubert courteously consented to the publication of these letters.
believe that the colored race should have more opportunities. They might use them to better advantage than some white people do. You impressed on my mind many thoughts which I can not fully express right now but which have benefitted me and made me see what is beyond this town—what is going on in the world and when I grow up I will help you. I want some one to understand me and I know you will. Maybe people don’t know about the race question because it has not been explained to them. Couldn’t you go around and tell the people? I hope you will write me so I can improve my knowledge on this subject.”
Dear Dr. James H. Hubert:
“I received much knowledge on the slave question from your talk. When I go to bed I think about how they should have opportunity and I cannot wait to grow up so I can be of use on this question. This is something worth thinking about and I hate injustice and I mean to fight it with all my might just as soon as I get through school.”
Dear Dr. Hubert:
“I learned many things from your lecture. I had no idea that a Negro child could do so much with a dime, a white child can’t do much and by the time the colored child had a dollar I should think he would be a merchant. I would like to see him there, for I like people to be treated fair and right.”
Dear Dr. Hubert:
“I derived many thoughts from your lecture. My thoughts run like this, God made every man equal, we
think we are better than others, but God does not. The thought that flashed through my mind was, does every man know what an opportunity he possesses at the time when he possesses it. I thought about this and I believe that if we could share just alike our chances, one chance for the white boy and one for the colored, maybe we would be surprised to see the Negro come out ahead. We don’t understand this matter of opportunity because as white children we have education right in our hand and we think we have nothing. I should like to share my education and chances with a colored boy and I believe I would learn more from giving him half, than from having it all for myself.”
Dear Dr. Hubert:
“I was impressed all throughout your talk. I am glad the Negroes are progressing and I suppose they have made discoveries too. Our post office is being constructed by Negroes. You know I never noticed that, but now I am going to speak of it and say, it is beautifully built and then I shall say, do you know why, because the Negroes who are so progressive are at work upon it, and that might help to make people realize what they could do if given opportunity. We are all strong to help in this kind of work.”
Dear Mr. Hubert:
“It gave me truer ideas about the Negro than I had. It is a pity that they were ever treated as they were, and made slaves, because it could not last. They ought to have thought about that in the beginning and saved all this trouble. I only see about two Negro boys a day but
I am going to ask them right away if they are treated right and if not to call upon me and I will tell the people that did not hear you, just what you said and how we want justice around here and won’t stand for anything else. I think some of the states would feel ashamed on Sunday when they read about all men being equal. It is hard for children to understand why people don’t act the way they preach. It seems simple enough, but we are not grown up yet.”
Dear Friend:
“I was as much touched, as interested by your talk. I picture to myself a frontier as a land in the West that is treeless. People go there for opportunity. There is danger. We must go right into battle—farther and farther into the depths of life to look at things as they are. We don’t specially own the land the United States are located on, no one does, but the Indian and therefore any man who is here has as much right as any other man. Colored people are here and they should have the same rights. Our teacher has told us some of the names of great colored people whose names are written down in history. There are white men’s names there and it seems to me fine that they can be written down side by side. I wish to get my mind trained on this subject and then make good use of it. Grown people don’t explain things clearly and when you ask questions they don’t seem to know what to answer, but I want to know and so do the others. We want to do what is just and although it is not very good to fight, I believe justice is one thing worth
fighting about. Fair play and never hit a man when he’s down is going to be my motto.”
Dear Friend:
“Your talk last week made a deep impression on me. How cruel and unjust the white is to his brother, the Negro, and what a surprise as both are Christians. Until the Negro has as big an opportunity as the white man I will not be content.
Before your talk I thought there was no frontier for American Youth but now I know there is. The frontier for us who are growing up will be to conquer race prejudice and give the Negro a chance. This frontier can be conquered. Our ancestors conquered slavery and we can conquer prejudice, and Dr. Hubert, you can just count on me to help go over the top in this cause and win opportunity for the Negro.”
Jamal Effendi, accompanied by the author, Mr. Roumie, during two years of pioneer missionary work in India, found no difficulty in obtaining access to the leading people of many important Indian states including high government officials and rulers themselves. Everywhere Jamal received a warm reception and his message was listened to courteously.
In 1878 they went to Rangoon, where their mission was highly successful. In 1879 they started on an extensive missionary tour of Burma, Mandalay and the chief cities of India. They then undertook a still more distant journey to Singapore, Java and the Celebese Islands where with the primitive people they met with extraordinary adventures and success.
AFTER several minor trips we reached the province of Padalia, ruled by Fatta Chikourdi. When our boat, after a rather alarming trip through a crocodile-infested river, reached the town in which the King resided, his officers met us at the landing and took us to a commodious guest house on the river side. They then presented to us the formal greetings of the King and took in return our greetings to His Majesty. The next day we were summoned to the palace. King
Fatta Chikourdi, of Padali and his Queen Diammarala welcomed us warmly and invited us to visit them and have audience with them daily. In our judgment, however, this place was utterly devoid of spiritual souls. The people were not at all interested in our mission, nor did they have capacity, it would seem, for receiving our declaration of the divine dispensation. So we made up our mind to move further on to the province of Boonay as soon as the King should deign to provide us with canoes and other requisites for our trip. We could not of course ask for this immediately as it would be rude to make too short a visit.
As we were waiting an opportunity to tactfully talk of our departure, to our surprise a serious epidemic of smallpox broke out in the principle towns of Padalia. The houses around the palace had many victims, especially among children, and the loss of life was very great. The King felt uneasy about this and
asked us to do something to arrest the ravages of the plague. We had no instruments or medical material to handle such a situation. We found ourselves forced, however, to take some steps to oblige the King. I was instructed by Jamal Effendi to procure some ordinary needles, tie them up tight and put them in a small vial together with some ripe scabs from long effected children, adding to this the milk of some woman who was giving suck to a male child. With this I was to vaccinate the children of the province. I carried out the instructions to the letter and later I vaccinated daily upwards of five hundred children. Of these only one per cent died; all the rest were saved by this treatment.
Through this medical work we found opportunity to deliver the Message to all. We were not able to stay long enough however, to prove the results of this missionary activity, for we soon left for the province of Boonay. The King generously supplied us with all the necessary traveling equipment and three long canoes with full escort. He affectionately bade us adieu, and we started down the crocodile-infested river once more. Before sunset we reached our destination and were warmly received by the King and his officials and given the guest house opposite the palace for our residence. After dinner we were invited to the audience chamber where we were received enthusiastically by the King and Queen. In this very first interview we became intimately acquainted with each other, and the King as simply as a child put all sorts of questions to us, both material and spiritual.
With our party, as it happened, was an Arab from the province of Yamen. He happened to journey with us down the river. The King undertook to recite a prayer known in Islam mystical denominations as Jeljelutich. This Arab suddenly interrupted and impertinently attempted to correct the pronounciation of an Arab word in the prayer which the King had, in reality, pronounced correctly. The King, very much annoyed, told him that he was mistaken as to the proper pronounciation; but the Arab, who was quite impolite and rude and even insane in his obstinacy, continued to contradict the King. So irate did the King become that he ordered the Arab put out of the palace, and gave instructions that he should never be admitted again. He then turned to us and asked us if we had brought this monster in our company. We explained the facts as to how he happened to be with us, and the King became appeased.
The King was so attracted by the stirring talks of Jamal Effendi that he kept him answering religious questions until the late hours of the night; in fact, it was not until two o’clock in the morning that we were permitted to retire.
Every day and evening we were now in the audience chamber holding religious conferences with the King, continuing to solve his spiritual problems. After a few days the King asked us to write a handbook in Arabic outlining principles for the administration of his State, as well as a booklet for teaching Arabic coloquial conversation. This gave us an unusual opportunity to present the principles of Bahá’i administration and government to the
King, for we based our handbook upon the universal laws of Bahá’u’lláh.
Meanwhile the Arab, really partially insane it would seem, deprived of the privilege of entering the palace turned his grudge upon the writer. It took a good deal of precaution on my part to avoid trouble, but one day as I was working on the manuscript of the handbook above mentioned, the Arab, sitting upon his bed, started to vehemently shake the bamboo floor of the house in such a way as to prevent my writing. Upon my polite request to him to desist, he suddenly appeared quite naked from behind the curtain of his bed and struck me upon the head with a heavy block of wood. Fortunately the Queen, happening to look out from her palace window, saw this attack and informed the King who with a large corps of his followers rushed in and arrested the Arab. He also had my wound treated and dressed. Then he gave orders to have the Arab executed. As Bahá’is, Jamal Effendi and myself both begged the King to forgive the criminal; and after a long entreaty upon my part, it was granted and
the order was given that he should not be executed but banished with a criminal record to the Dutch settlement. The King and Queen, great admirers of Jamal Effendi and the writer, kindly permitted us to present to the insane man some gifts for his journey, about ten dollars in cash and five dollars worth of native cloth.
The books were finally completed and presented to the King and Queen respectively. Also we gave the King lessons in the translation of his books into the Malay language which were exceedingly appreciated.
The King and Queen accepted the Bahá’i Cause and made a vow to promulgate it in all the provinces of the Celebese Islands as soon as they should receive confirmation for this missionary effort.
Thus having raised the standard of Ya Bahá El Abhá, we made our preparations to return. With great sorrow at our departure, the King and Queen had all necessary preparations made for our voyage. The atmosphere was very melancholy when we went to bid adieu to their Royal Highnesses.
“Religion is divine education . . . Divine education is the sum total of all development. It is the safeguard of humanity. The world of nature is a world of defects and incompleteness. The world of the Kingdom, is reached by the highway of religion and is the heaven of all divine virtues.“
“In Thee shall all families of the earth be blessed.”—Book of Genesis.
“Let not a man glory in this—that he loves his country. Let him rather glory in this: that he loves his kind (humanity).”—Bahá’u’lláh.
“This is worship: to serve mankind and to minister to the needs of the people. Service is prayer.”—‘Abdul-Bahá.
NOT since the death of “Father Abraham” (Abraham Lincoln) have the “Twilight Millions” of America mourned for any fellow being as they mourn, today, the “passing” of Julius Rosenwald. At the Nation’s Capital a great memorial mass meeting has been called where two speakers—one the president of the most noted Institution in the world devoted to the education of darker peoples, the other a Jewish Rabbi of learning and power—are expected to tell of the life and services of one of the most Christian Hebrews the world has ever known since Jesus of Nazareth went about serving mankind.
It was not for black people only that Mr. Rosenwald gave away millions of dollars. “His goodness followed his horizon’s rim,”and mankind without regard to race, creed or color have learned the measure of his bounty.
Again and again the struggling, pitifully inadequate schools of the South, presided over by incompetent teachers (men and women with the barest rudiments of an education), have been transformed into modern buildings manned by trained and often gifted teachers, until now the Rosenwald rural schools are numbered by the hundreds and their pupils by the hundreds of thousands. Ever open-handed to Jewish institutions, Christian organizations have also had his generous support.
--PHOTO--
The tender heart of the great philanthropist yearned over the homeless, the wounded and orphaned left in the wake of the World War and his millions went into the work of European rehabilitation.
The story of the amassing of the Rosenwald fortune reads like some fairy tale. But who shall say it is not a fulfillment of prophecy? Of the “Seed of Abraham” it seems literally true that thru this one man’s bounty “all families of the earth” have been “blessed.”
All educators and social workers know of “The Rosenwald Fund,” a sum set apart for systematiaed philanthropy. Speaking of this
amazing gift Mr. Rosenwald himself said, “Benevolence today has become altogether too huge an undertaking to be conducted other than on business lines.” So it follows that this vast wealth is distributed on a business basis and, true to his convictions, since so fine a portion of it has been expended for colored citizens, one of the busiest and perhaps one of the most sagacious of the men employed to guard its interests is a gentleman of color.
Convinced that vast sums of money should not be piled up for selfish use, it was the Rosenwald way to give out as well as to take in. His hundreds of employees shared in his profits over and above their stipulated pay.
One’s faith in humanity, even in times like the present, cannot be wholly lost while the memory of this man is alive. And, is he not already among the immortals? The writer recalls him as she last saw him in a meeting in Washington, where a few of the great, and many of the good, had met to thresh out various industrial and social problems. His world-wide fame might well have secured for him repeated homage and ovation but he would have none of it. Gentle but alert, silent but keenly interested, he never lost his modest demeanor and his very clerks were more in evidence than the man himself.
It has often been a matter of comment that the State of Illinois has the honor of being the birthplace of both Lincoln and Rosenwald-the one who struck from the slave his physical bondage, and the other who has wrought so mightly to loosen his bondage of ignorance.
It was June, 1930 that witnessed the completion of the five thousandth Rosenwald school—the first such school was by that time seventeen years old. It had been a modest affair built of frame and having one room. With appealing consistency it was located not far from Tuskegee, in Alabama. However, the heartening thing about it was the way in which the less than one thousand dollars of its cost was secured. The colored people themselves purchased the ground ($150.00), they also contributed labor appraised at $132.50, local white citizens donated $350.00 and the Rosenwald Fund, $300.00. Thus it will be seen with what unerring wisdom this work was planned in the very beginning. No one can estimate the value to the poor colored people themselves of giving the land and contributing their labor to this enterprise, nor to the white people of the community who responded so generously with their quota of the cost.
But we had started to tell of the five thousandth school—mark the progress! “History repeats itself” and it, like the first, is near a great institution—beautiful and internationally known Hampton, in Virginia. This school employs six teachers, accommodates three hundred pupils; it is built of brick, and to make practical the teaching of farming and trades is surrounded by three acres of ground. To a school of this type the fund contributes twenty-six hundred dollars. In this particular instance the colored people raised a thousand dollars and the balance was appropriated from public funds, making a total of twenty thousand dollars.
Has not Julius Rosenwald wrought mightily for his fellowmen? In deed and in truth may it not be said that his “service is a prayer?”
One of the many things standing in the way of the colored man’s progress has been excessive death rate. Stoutly it is asserted that “figures do not lie,” and just as positively may come the rejoinder, “But they can be awfully misleading.” Fact-finding Conferences have proven that poorly paid labor, bad housing, lack of proper food in health and of medical care in sickness, contribute in larger measure to the appalling death rate among colored folk than the pigment underlying the skin contributes to it.
Significant and material figures have been collected in mortality statistics since the Trustees of the Fund have made large appropriations to hospitals, established clinics, contributed to the support of county nurses who give prenatal and post-natal care to mothers in outlying districts, and follow up the health record of every child of school age in a given area. In almost every instance this county work is finaly taken over by county authorities and supported by public money. Nothing finer in human relationships and sane cooperation for the good of all the people has been brought to light than the way in which doctors and nurses comprising the staff of white hospitals in large cities such as Chicago, Ill., and New Orleans, La. have lent their experience and training to further this health work among colored people. Nor need it be assumed that this timely service is given solely for the protection of the white people who can not escape the menace of leaving one-tenth of our population to fight at fearful odds
with death and disease. In many instances the scientist becomes so absorbed in the professional aspect of his work that race and color are lost sight of and over some patient saved from the ravages of tuberculosis or some working mother wrested from the death toll of childbirth, black and white look into each others faces and know that we are all “leaves of one branch, fruit of one tree.”
It were a pleasant task further to record what munificent sums this Fund has expended upon child study and upon social studies, to recount how scholarships and fellowships have been awarded for advanced study at home and abroad and their many gratifying results, but time will not permit. Let us not fail to remember, however, that the Rosenwald Fund, working in conjunction with other well known benefactions—like the Rockefeller, the Phelps-Stokes, the Jeanes, etc.—all have brought to bear such powerful material and spiritual forces upon what once seemed to be a hopeless problem as to evoke accomplishment where defeat threatened and enable a disheartened and oppressed people to make a progress during a period of some six decades such as no similarly disadvantaged group ever attained save thru a period of centuries.
Was Rosenwald a servant of God? Has God used him mightily to establish His kingdom on earth? It is easy to believe that He has, since so nobly he followed One whose blessed utterance was, “Inasmuch as ye have done it unto one of the least of these ye have done it unto Me,” and put into his life’s practice the precepts of that Other Whose messages from ’Akka’s Prison-house enlighten the world.
IN the first chapter we suggested (indirectly) the dawning light of cosmic consciousness as I journeyed onward in search of Truth, the fiery urge of longing to find God, and the joy in discovering the Divine Harbor.
Some details of those months when my soul was approaching the object of its search, the goal of its longing, may suggest the oneness of experience that comes to souls on the highway toward the kingdom, for many, no doubt, will recall parallel experiences in their own “Great Adventure.”
For some time previous to hearing the glad-tidings of the coming of the World Educator, Baha’u’llah, thrilling and priceless experiences were continually realized. One or two of these will suffice. At one time a pure white dove seemed to be hovering over my head. Such a definite and normal consciousness was this and so joyous an experience, that I shared it with a choice friend, a revered Episcopal Rector, who was a man of rare spiritual quality.
To him was confided the conviction that when this dove did finally alight it would bring “A new heaven and a new earth” not alone to me, but to all the world. His understanding heart was not critical or unresponsive as he knew that my daily life of practical service was being joyously lived often from early morn until after midnight, and he said that this experience was not
born out of the vain imaginings of a neurotic, nor was it the expression of a nervous recluse. I greatly appreciated his counsel, and he confirmed me in the continuance of a deep study of the New Testament which had already extended thru several months.
Another experience occurred shortly after this incident, and took place about two weeks before the Bahá’i Message reached me. While praying at midnight outside my tent that was pitched by the shores of a tidal river, and standing under the starlit sky, a brilliant light appeared. So great was its brilliance that I thought it must be the search light from a Navy Yard near by.
Quickly I opened my eyes. There was no light! After waiting for some moments for its return, with no result my eyes again closed. The light came the second time with greater intensity. Three times this was repeated, and then came the consciousness that it was an inner and not an outer light. Facing (as it happened) the Eastern horizon the light grew into a broad highway and then it was as though a strong cable reached into the very center of my being and drew it toward that spot.
Throughout the entire night sleep fled from the eyes, but a sublime peace and inexpressible joy and great refreshment encompassed me. While so deep, so rare and enthralling an experience could never be fully transmitted to another, nor yet
could it be contained in my own mind and heart alone, I decided to share it as best I could with another friend who possessed deep poetic and spiritual insight.
His interpretation was as follows: “Light and illumination have come from the East. The sun rises in the East. The prophets of God have always appeared in the East. The mystics refer to the spiritual center in man as the eastern part of his being. Undoubtedly God has further revelation of Truth for you.” This explanation satisfied. As a result it brought an added expectancy and, no doubt, a greater degree of openness.
TWO WEEKS later at an informal
Fourth of July celebration in the
country, when singing the Battle
Hymn of the Republic, as these
words were reached, “In the beauty
of the lillies Christ was born across
the sea,” such a surging wave of
nearness to Christ came, and a
warmth of love for Him so welled
up in my heart that it caused tears
to flow from my eyes as water
gushes from a mountain stream.
They could not be restrained. (Fortunately
I was so situated that no
one saw me). The ecstacy and rapture
of love of the Divine Beloved
One encompassed every part of my
being.
Little wonder then that a few hours later when listening to the glad tidings of the “return” of the Light of Truth, there came to me the deep inner realization that the Bahá’i Message was that Light which “Lighteth everyone that cometh into the world” that the Sun of Truth had again arisen and had been illumining the path long
before the consciousness of its Point of Dawning had come to me.
Some months later when writing a letter to ‘Abdu’l-Bahá, clippings from current newspapers and magazines were enclosed that indicated the advancing effect upon the world, at that time, of the spiritual springtime. I also made the statement that after once having heard ‘The Message’ I witnessed Its Signs on every hand, and that many were walking by the Light although they knew not from whence the Light had shone.
After first expressing to Him the joy and thankfulness for receiving the Message, there were several desires uppermost in my heart but I did not write them down. What was the significance of the dove, and the brilliant light? I wanted to mention the sense of increasing nearness to Christ, also to testify to a deeper realization of the meaning of His blessed promise, “My sheep will hear My Voice,” as well as to state that I felt the oneness of the spirit of ‘Abdu’l-Bahá with Christ and an increasing sense of great nearness to ‘Abdu’l-Bahá.
His Tablet (letter) at the close of this chapter, brought the answers to my unwritten questions. Before there was time for a reply to my letter an American pilgrim returning from a visit to ‘Abdu’l-Bahá in ‘Akká told of a talk given by Him regarding the significance of the dove, and the part it had played in history. He spoke of the meaning of its descent upon the head of His Holiness Jesus Christ, and upon John the Baptist. Of Noah sending forth a dove from the Ark, its return, his sending it forth again and its return. His sending it forth
the third time when it did not return, and “Noah was made glad for he knew that it had found rest for the sole of its foot.” After a slight pause, ‘Abdu’l-Bahá said I too am continually sending forth doves, and sometimes they come back. Then with a glorious smile that brought joy to all His listeners, he said and sometimes they do not come back, and I know they have found rest in the heart of a believer. The answer had come! It was complete and perfect even though the question had never been asked.
Upon receipt of the following Tablet from ‘Abdu’l-Bahá it was as if all the questions written and unwritten were answered in such a way that the whole of life took on new meanings, and the “life more abundant” at once began.
“O thou Daughter of the Kingdom! Thy letter was received, thou hast written that the newspapers, and magazines, the orators from the platform and the ministers from the pulpit are delivering the glad tidings of the Day of God, they are encouraging and uplifting all the souls whether they be friends or strangers to spiritual matter and the progress of thought.
This is evident. For when the Sun of
Truth appears and shines forth, and casts its rays upon the reality of things there is no doubt that whatever is hidden in the earth will find a new life and begin to grow. Ere long thou shalt see that the Divine Call has produced a wonderful effect among the nations and the people, the souls have become attracted to the Kingdom of God, and sublime thoughts and spiritual ideals permeate throughout.
Thank God that from thy childhood thou didst have great magnanimity and wonderful ambition, that is the reason that that light shone forth, the light was repeated and so the real vision became evident and manifest.
Thou didst meet His Honor Mr. _____ and heard through him the glad-Tidings of the Cause of God. I hope that thou mayest engage in the service of Truth, thou mayest progress day by day and deliver the glad-Tidings to the seeking souls.
Although in body thou art far yet in spirit thou art near, nay rather thou art my associate by day and by night.”
This Tablet brought peace, an active, responsive peace. It was also a divine challenge for me to arise and serve the Cause of God. With the arrival of that Tablet I knew with an added certainty that the God that I had “Gone forth to find” had been found, and that ‘Abdu’l-Bahá was summoning me—as well as all the people in the world–to the ”World of the Kingdom!”
AMONG the living believers in Persia whose lives are worth mentioning and whose devotion, pure love and attachment to the Cause of God may be taken as noteworthy examples for the believers, is Agha Mohammad Arbab Baha’ian.
Jenabi Arbab comes from Kashan (Persia), a place which was
noted for the narrow-mindedness and fanaticism of its inhabitants. His mother was a believer, too, and had received tablets (letters) from Bahá’u’lláh. Though born of a Bahá’i mother, Jenabi Arbab when quite a young boy, investigated the Cause thoroughly, then he accepted it most enthusiastically. This was at the time when Bahá’u’lláh
had just declared His Manifestation in Baghdád (‘Iráq).
While in Káshán Jenabi Arbab was subjected to all sorts of hardships and persecutions on the part of the Muhammadans. He was once attacked by a fanatical mob, his house was set on fire and all his belongings pillaged. Following these hardships, Jenabi Arbab could find no other alternative but to quit his home and emigrate to Tihrán. Thanks to his manly and praiseworthy efforts and perseverance, after settling down in the metropolis, he was successfully engaged in commercial pursuits for a period of fifty years. During all this time he was cleverly and tactfully giving the Message to the Mullas, merchants and notables with whom he had dealings. Among these were two well-known Moslem ecclesiastics, Mulla Ali Kani and Haji Agha Mohammad Najm Abadi.
It may be worth mentioning here that in the early days of the Cause when there was no mail service in Persia, correspondence between the Holy Land and Persia as far as the believers were concerned was carried on through messengers called “Qasids,” who traveled the long distance between Persia and Palestine on foot, taking petitions from the believers in Persia to His Holiness Bahá’u’lláh and ‘Abdul-Bahá and bringing back with them answers. After the postal communications were established in Persia with other countries, Agha Ali Haidar of Shrivan (Caucasus), who was a Bahá’i, was the first person to act as intermediary for dispatching letters to the Holy Land and getting
* This was indeed a most difficult and hard work to perform, particularly when we consider the harsh attitude adopted by the old Turkish Empire and the Persian Government against the Cause. But still it was done most enthusiastically by the messengers. Also among these messengers were Mulla Mohammad Dehaji, Sheikh Salaman and Haji Mirza Haidar Ali.
--PHOTO--
Jenabi Arbab, one of the oldest Bahá’i teachers in Persia.
letters from there for the believers.
Jenabi Arbab was the second person to perform the duties of medium for correspondence with the Holy Land. His correspondent in Haifa (Palestine) was Jenabi Haji Mohammed Taqi Manshadi. Jenabi Arbab carried out this service most carefully and faithfully for a period of twenty years.*
We should particularly mention here that Jenabi Arbab had rendered notable services to the Cause after the passing away of Bahá’u’llah and appointment of ‘Abdul-Bahá as the Center of the Covenant of the Cause. He has about one hundred tablets or letters from Bahá’u’lláh, ‘Abdul-Bahá and Shoghi Effendi.
The main feature of Arbab’s life is his utmost sincerity and devotion as well as his real attachment to the Cause which he has so gallantly and fervently defended; also the perseverance and patience with which he has met all persecutions and troubles inflicted on him by the non-believers. Though now over ninety years of age, and therefore physically weak, he is continuing his services and tries by all means to serve the Cause. His untiring efforts to accomplish this sacred end may well be taken as a good example by other believers.
It may also be worth mentioning that Arbab had always, among his many services to the Cause, contributed generously to charitable funds. He has lately, though now of scanty resources, offered a contribution of one thousand tomans towards the fund which will be raised for the construction of the Mashriqu’l-Adhkár in Tihrán, and a sum of five hundred tomans to the fund which is now being raised for the construction of a big hall in the “Hazirat-ul-Quds” in Tihrán. This sacrifice has been much appreciated by the Guardian of the Cause.
The body-politic may be likened to the human organism. As long as the various members and parts of that organism are coordinated and cooperating in harmony we have as a result the expression of life in its fullest degree. When these members lach coordination and harmony we have the reverse which in the human organism is disease, dissolution, death. Similarly, in the body-politic of humanity, dissension, discord and warfare are always destructive and inevitably fatal.
All created beings are dependent upon peace and coordination, for every contingent and phenomenal being is a composition of distinct elements. As long as there is affinity and cohesion among these constituent elements strength and life are manifest but when dissension and repulsion arise among them, disintegration follows. This is proof that peace and amity which God has willed for His children are the saving factors of human society whereas war and strife which violate His ordinances are the cause of death and destruction. Therefore God has sent His Prophets to announce the message of good-will, peace and life to the world of mankind.
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