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| VOL. 22 | MARCH, 1932 | No. 12 |
THE BAHA'I TEMPLE
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 | MARCH, 1932 | NO. 12 |
| Page | |
When Springtime Comes, ‘Abdu’l-Bahá | 375 |
Editorial, Stanwood Cobb | 355 |
It Is Enough, Bertha Hyde Kirkpatrick | 358 |
Watchman—What of the Night? Rosa V. Winterburn | 362 |
Independent Investigation of Truth, Shahnaz Waite | 366 |
The Bahá’i Cause in China, Y. S. Tsao | 370 |
Preparedness, Orrol L. Harper Turner | 376 |
Seeking and Finding by One Who “Sought” and “Found” | 380 |
Educating for Peace | 384 |
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.
| VOL. 22 | MARCH, 1932 | NO. 12 |
THE INTELLECT of man, conquering
the earth through the power of
science, had up to very recently
seemed to assure to humanity a secure
civilization. In those countries
where scientific and technological
progress had been most effective,
prosperity was becoming
so widespread as to indicate the
early possibility of economic security,
not only for nations but for
every individual.
How much all this now seems a dream of the past! Today there is no security anywhere, either political or economic. As from instruments out of tune, there are only jangling notes of discord in the concert of nations. No one can tell how soon an Armageddon may break forth. As for economic security, it has as completely vanished as the snows of yesteryear.
Why is it that man, with his superb intellect, his amazing scientific discoveries, his powerful technological will that is able so to dominate nature, yet finds himself helpless today to support and maintain a stable civilization? The futility of man in the face of world-wide catastrophies is due not to the fault of his intellect, but to the fault of his emotions. Man’s intellect has been steeled to be a ready and
efficient instrument of his will; but his emotions, far from being so obedient, have managed always to gain the ascendency. It is they that rule man, who is himself seeking to rule the universe. And since one can never prognosticate how the emotions of man may flare forth and for what goals, so no one can foresee, under the present system of culture, what man will do with the very civilization which his intellect has built up.
IT IS LIKE a child building a house
of blocks. Creative power may go
into the building; earnest purposeful
activity, and even high intelligence.
A structure finally emerges
which is very pleasing. But now
another child enters upon the scene.
A quarrel ensues, and in the midst
of violent emotions thereby aroused
the house of blocks is knocked to
pieces. The child intelligence is absolutely
incapable of safeguarding
and maintaining its creations
against this adverse, emotional, untamed
violence.
In such a precarious situation as
this now lies the great city of
Shanghai, erected by western nations
as an effective model of the
most modern scientific civilization.
Its magnificent hotels, its banks, its[Page 356]
shops, its promenades and parks,—testify
to the power, invention and
constructive genius of modern technology.
Yet in one moment, as it
were, when emotions flare up this
whole structure of modern science
is endangered by the chances of
war. Hundreds of millions invested
here, and all the energy and effective
constructive work of western
nations, are faced with the utmost
of insecurity. Thus do we see
how emotions can jeopardize everything
that the intellect can build.
So elsewhere in the world: hatred,
jealousies, distrust, unreasonable
prejudices endanger at every moment
the stability of modern civilization.
But it is not only the violent emotions which are ruining our modern civilization. There is also the persistent stealthy vice of greed, which, like an acid, can eat its way through all substance. Individual greed and national greed have succeeded in upsetting all the economic structure of humanity until now there is no security even to the rich. Nor does there appear to be any chance of betterment by way of man’s intellect and will. No one sees clearly how to reconstruct the world. And no one has the power, even if the vision, to direct the emotions and will of all humanity to the extent of carrying out any needed reformation.
THERE IS ONLY one thing that can
master man’s emotions and dedicate
them to a noble and permanent
structure of civilization. That power
is religion. It has proved its ability
to do this in the past. It will
prove its ability to do so again in
the future. Religion has this power
because it concerns itself directly with the emotional nature of man, reaching that first and through that purifying the will and bending the intellect to the service of high and unselfish goals. Through religion only can man’s emotional aims become focused; and all his dispersive forces become rounded-up, tamed and subdued to useful purposes.
ANY ONE of the great religions of
the past and present—Judaism,
Buddhism, Muhammadanism,
Christianity—might, so far as their
wealth of doctrine is concerned,
teach humanity how to reconstruct
itself at this critical epoch. Yet
seemingly they fail to do so, not so
much for want of spiritual truth as
for want of vital, dynamic power.
These religions have become rather
the expression of human emotional
nature than its master, such as they
originally were.
Yet at this very time of the failure
of human institutions, the failure
even of religion to meet the
world needs, there appears on the
horizon a new Movement promising
to accomplish all that is needed for
humanity today. Not a new religion,
but as ‘Abdu’l-Bahá calls it, the renewal
of religion. This Movement,
with its magnificent institutions for
a perfect world civilization as formulated
by Bahá’u’lláh and given
to the world, has in its doctrine and
structure everything that the world
needs both in general spiritual truth
and in explicit plans. It provides
for all the spiritual, political, economic
and moral needs of man.
More even than that, it demonstrates
a power to inspire the heart
of man to nobler living; a power to
win implicit allegiance and to thus[Page 357]
become a great unifying force for
humanity.
We see the Bahá’i Movement gradually permeating the world, bringing together men and women of diverse races and religions and unifying them in a deep and fervent bond of love and unity. No possibility of dispersion under a wise and divinely appointed administrative design by Bahá’u’lláh.
Here is what the world has been waiting for. Here is its only means
to security. There is no other way out. More and more as the dangers threaten, dangers growing out of man’s emotional nature, will humanity be inclined to turn toward the comfort and protection of religion. And in thus turning to it will find in the Bahá’i Movement a mighty force gradually bending the nature of man into a growth harmonious with his divine station; and guaranteeing unity, happiness, prosperity, security to the world.
IT is evident that a Power is needed to carry out and execute what is known and admitted to be the remedy for human conditions; namely, the unification of mankind. Furthermore, it is evident that this cannot be realized through material process and means. . . . 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 feasible.
“The people of religions find in the Teachings of His Holiness Bahá’u’lláh, the establishment of universal religion—a religion that perfectly conforms with present conditions, which in reality effects the immediate cure of the incurable disease, which relieves every pain, and bestows the infallible antidote for every deadly poison. . . .
“Today nothing but the Power of the Word of God which encompasses the realities of things can bring the thoughts, the minds, the hearts and the spirits under the shade of One Tree.”
For thousands of years we have had bloodshed and strife. It is enough; it is sufficient. Now is the time to associate together in love and harmony.—‘Abdu’l-Bahá.
CAN civilization stand up against another war? No–answers Mr. Esme Wingfield-Stratford in his recently published book, “They that Take the Sword.” “We are approaching,” he says, “if we have not already reached the stage at which another attack will prove fatal, certainly to civilization, as we know it, and conceivably, in the long run, to human life on this plant.”
Are we doomed to another war? Yes—“unless we can use this last chance afforded us of purging the disease of war from our social system. It is not enough to frame laws and treaties, leagues and covenants, indispensable though these things may be. War is a spirit, and it is only by a change of spirit that we can hope to master it.”
This is the fundamental idea underlying Mr. Wingfield-Stratford’s book. The crying need in the world today is a change in the spirit of man. This change of spirit must be born in the hearts of individuals and spread from soul to soul until a new world is built up which we may call the Kingdom of Heaven on earth.
As we read we are convinced of the earnestness of the author who has spared no pains to support his thesis that “those who take the sword shall perish by the sword” with unanswerable facts from history. Not only the history of the Western World and Asiatic countries has passed under his scrutiny, but the records of ancient and extinct
peoples and civilizations have been called on for their testimony. The long peaceful civilization of the Nile Valley, the comparatively short splendor and luxury of the warring Assyrian Empires, the high culture of the Incas, are only a few of the civilizations that bear witness that the path of the sword is the path of death. History shows, he believes, that war has been not only a destroyer of civilization but, in many cases, has prevented a real culture from growing up. War is a “soul destroying habit.” In such completely militarized communities as, for example, Assyria, Sparta, Prussia, “war and the preparation for war have absorbed so much of human energy as to leave nothing over for anything worthy the name of culture or creative genius.”
The author calls not only history to his aid but psychology, science, philosophy, ethics, religion. He seems to show an indomitable determination to get at the root of this matter of war which threatens to bring the world to its ruin. But no trouble is too great to take if the author can succeed in his all-important task of giving people an opportunity to see for themselves the inevitable and overwhelming consequences of war. The book deserves wide reading. We hope it will be added to school and college libraries.
We feel so fully in sympathy with
the spirit of this book that we believe
we can do no better than to
select here and there statements[Page 359]
and conclusions of the author and
reinforce them with the words of
Bahá’u’lláh and ‘Abdu’l-Bahá,
those great modern Prophets Who
foresaw so clearly the problems
that face us today and also gave us
the solution of these problems.
In His talks in America and Europe and His letters to both East and West we find ’Abdu’l-Bahá again and again emphasizing this fundamental truth of the final destructiveness of war. On one occasion He stated it thus:
“Peace is the foundation of God; war is a satanic institution. Peace is the illumination of the world of humanity; war is the destroyer of human foundations. When we consider outcomes in the world of existence we find that peace and fellowship are factors of upbuilding and betterment whereas war and strife are the causes of destruction and disintegration.“
The author does not spare his reader’s feelings in setting out the horrible atrocities that so-called human beings perpetrate when they not merely give rein to but deliberately cultivate this lower, animal side of their nature.
On this same subject ’Abdu’l-Bahá speaks with great force: “God has created man noble. God has created man a dominant factor in creation. He has specialized man with particular bestowals; He has conferred upon him mind; He has given him perception. . . . With all His good gifts to man, which were to make him the manifestation of virtues, . . . which were to make him an agency of constructiveness, shall we now destroy this great edifice of God? When we are not captives of nature, when we can control ourselves, shall we allow ourselves
to be captives of nature and act in accordance with the exigencies of nature?”
In the chapter on “Conflict and Love” an important principle is developed. The law of attraction or love is basic to every thing constructive in the natural world. Acting under varying conditions it is known as cohesion, gravitation, crystallization or something else, but under whatever name, it is the great unifying, constructive force throughout the universe. Its absence means separation, destruction, death. In the higher kingdoms it is called love and in man it may become extremely noble. But there are limited loves and these may make for conflict. For example the love of self may cause conflict with one’s neighbor; the love and adoration of one’s race may lead one to despise those of another race; patriotism, a limited love, may end in hatred for the country and people that are not ours. Patriotism is, Mr. Wingfield-Stratford says, “the result of a low and inadequate idea of love. . . . The wider love does not contradict the narrower. Patriotism can only attain its full stature in sympathy with other patriotisms, and united with them in the patriotism of mankind.”
This limited love, the author believes,
is characteristic of very
primitive states of society. But
“even among peoples otherwise in
the fore-front of civilization, this
stunted mentality that holds up
love at frontiers is only too widely
prevalent. It was world wide in
the years preceding the Great War,
in which it culminated.” ”We look”
he adds later, “for the coming of a
kingdom, a kingdom within us, and
binding us ultimately together in[Page 360]
one all-embracing unity, the effect
of which will be not to annihilate,
but to fulfill and perfect every lesser
love.”
In one of ’Abdu’l-Bahá’s talks He speaks of these narrow loves as limited unities. No great results can come from such limited unities. But He says, “The unity which is productive of unlimited results is first a unity of mankind which recognizes that all are sheltered beneath the overshadowing glory of the All-Glorious. . . . This is the most great unity, and its results are lasting if humanity adheres to it.”
Can mankind rise to this unlimited love or unity? Where do we find it in the world today? Not in the church, Mr. Wingfield-Stratford thinks. In the chapters, “The Rise and Fall of the Kingdom of Heaven” and “International Anarchy,” the author traces the early Jewish history and the history of Christianity, the great hope of the world. For three centuries Christ’s followers refused to take the sword, but finally yielded when the church allied itself with Rome under Constantine. Then the “de-spiritualization” of the church began and “could not be stopped.” So the author finds, “By the time the age, known as that of the Religious Wars had drawn to a close, the despiritualization of religion was almost complete, and national egotism flourished unrestrained.” The vision of an unlimited unity had faded, a limited national unity had taken its place.
But the world is not without hope. The unifying spirit of Christ and the vision that this spirit will finally prevail in a Kingdom of Heaven on earth has always been kept alive by a few individuals and
groups. Even the Great War, the “Tragedy of Errors,” whose appalling waste and destruction and unjust peace have brought us to the brink of still greater catastrophe, does not deprive us of all hope. There are unifying forces at work; the League of Nations still stands, inadequate though it be, based on “the Covenant embodying the most hopeful attempt ever made to lay the foundation of a world union and a world peace.”
Our hope is in the spiritual nature of man, for despite his inhumanity to man he is “in fact the noblest of God’s creatures.” Because “man aspires to be Godlike” “a time comes, in the experience of most civilized communities, when spiritual mindedness takes the form of a violent revulsion against the animal in Man, a proud resolve to break the bonds of sensual desire and trample the old Adam under foot.”
“It would seem that the time is ripe for the birth of a new world order, like that of early Christianity, not hostile to, but apart from, the existing state systems,” writes the author in almost prophetic words. “Such a world order as we envisage would have the effect of providing the League of Nations with a soul. . . . It is unobtrusively, but surely, cultivating a habit of peace and co-operation, and providing the machinery through which this habit can function. But there is something lacking, something that the early Christianity possessed, and without which it would never have proved stronger than Rome.”
Further he says: “This, then, is
the answer we would give to the
question—what must be done if civilization[Page 361]
is to be saved? Nothing
less will suffice than a spiritual revolution
that will enable Man to adjust
his own life to the already revolutionary
change in his environment.
Mankind must organize itself
spiritually, in order that civilization
may live and not die. And
since civilization is world wide, so
must that organization be world
wide.”
To Mr. Wingfield-Stratford and to other souls of such courage and insight as his, of such faith in the true spirit and destiny of mankind let us give again the glad-tidings that a new world order has already been born, its foundations are laid on a spiritual basis. This new world order is based on the teaching of Bahá’u’lláh, Who, in the words of ’Abdu’l-Bahá, “has dawned from the horizon of the Orient flooding all regions with the light and life which will never pass away. His teachings which embody the divine spirit of the age and are applicable to this period of maturity in the life of the human world are: The oneness of the world of humanity; the protection and guidance of the Holy Spirit; The foundation of all religions is one; Religion must be the cause of unity; Religion must accord with science and reason; Independent investigation of truth; Equality between men and women; The abandonment of prejudice; Universal peace; Universal education; A universal language; Solution of the economic problem; An international tribunal and many other fundamental teachings.
“Every one who truly seeks and justly reflects will admit that the teachings of the present day emanating from mere human sources and authority are the cause of difficulty and disagreement amongst mankind, whereas the teachings of Bahá’u’llah are
the very healing of the sick world, the remedy for every need and condition. In them may be found the realization of every desire and aspiration, the cause of the happiness of the world of humanity, the stimulation of mentality, the impulse for advance and uplift, the basis of unity for all nations, . . . the means of love and harmony, the one bond which will unite the East and the West.”
This world order though limited in numbers is firmly founded and quietly growing. Born in Persia amid persecutions and martyrdoms less than a century ago, it is already established in five continents. It grew out of a love so divine that no sacrifice was too great for its Founders to welcome. The Báb, while still a young man, died a martyr’s death; Bahá’u’lláh for forty years was a prisoner and exile; ’Abdu’l-Bahá knew not freedom from the tender age of nine until He was over sixty. This love was so contagious that in Persia thousands sacrificed their lives rather than deny their allegiance to the Cause of Bahá’u’lláh This love was so creative that tens and hundreds of thousands of Jews, Christians, Muhammadans and others have laid aside their racial and religious differences and have united in one firm brotherhood whose aim is universal peace and justice, whose organization is built on lines of service, humility, consultation, cooperation and unity.
This is the love which is the basis of the unity of mankind “which will bring forth marvelous results. It will reconcile all religions, make warring nations loving, cause hostile kings to become friendly and bring peace and happiness to the human world.”
Is not this the glad tidings for which the troubled world is looking and waiting?
Mrs. Winterburn has been a frequent contributor to our columns in the past. A graduate with M. A. degree from the University of Michigan, she now is a teacher of sociology, also author of books on English.*
THE storms and the darkness predicted by Ábdul-Bahá are upon the world. The “Friends of God” are the watchmen of this night. Watchmen, what of the night? Are our feet firm in the Cause of God “with such firmness as can not be shaken by the most great disasters of this world?” Are we “signs of guidance,” “strengthened by the Holy Spirit, attracted towards God,” so that we and all the world “may attain to the greatest gift in this great century and New Age?”
Warnings concerning this age are innumerable in the Bahá’i teachings. “Know, verily, that the tests are waving like unto seas in these times. They come like unto the storms of wind which engulf the great ships and uproot the great trees, the roots of which are extended and the branches prolonged, which have become old through centuries and ages.”
“My counsel to you is to be firm in the Cause and love one another.” “All other lights will be extinguished and your lamps lighted; all other stars will set and your stars shine in the horizon of the world; all other standards will be lowered and your flags wave in victory; all other foundations will be destroyed and your names will stand forever in the Cause of God. Thus will it be, if love, steadfastness, and union are found among you.”
* All quotations in this article are from the teachings of ‘Abdu’l-Baha unless otherwise noted.
We are fully informed as to the need and reasons for these tests. “Were it not for tests the courageous could not be known from the coward. Were it not for tests the people of faithfulness could not be known from those of selfishness. Were it not for tests the intellects and faculties of the scholars in the great colleges would not be developed. Were it not for tests the sparkling gems could not be known from worthless pebbles. Were it not for tests the fishermen could not be distinguished from Annas and Caiaphas who were amid glory (worldly dignity). Were it not for tests the face of Mary Magdalene would not glisten with the light of firmness and certainty unto all the horizons.
“These are some of the mysteries of tests which We have unfolded unto thee that thou may thus become cognizant of the mysteries of God in every cycle. Verily, I pray God to illumine the faces (through trials) as pure gold in the fire of test.”
THE WORLD today is in the grip of
stormy disasters. Materiality in all
its magnetic, insidious forms has
swept over mankind, luring him to
the search for wealth and to revelling
in it when acquired. Yearly
thousands of men sacrifice their
souls to this material greed. Where
materiality flourishes, spirituality[Page 363]
dwindles. Yet the only lasting cure
is that spiritual power shall so grow
that materiality has no room to root
deeply in human life. All of our
necessary, convenient, and luxurious
material accessories are nothing
but tools which may assist in
the progress of man’s civilization;
they are not his civilization. Lasting
civilization is dependent upon
the development and active use of
the spiritual forces in man. Unchecked
materiality brings about
greed, dishonesty, corruption, hate,
war; it lets loose the destructive
forces. Active spirituality develops
honesty, justice, sympathy, love,
peace; it sets in motion the constructive
forces.
Our Great Physician has told us that the world is sick; that mankind is afflicted with dangerous maladies. He has diagnosed the diseases for us. Materiality is one of the deep-seated causes of the serious world troubles of today. Man is freezing himself by staying at the level of merely material desires and accomplishments. They chill man’s spirit; at that level they blind him to all but monetary gain; they prevent the growth of his spiritual powers, until he is in danger of losing his love, justice, sympathy, service to others, and faith in God. “The end of every material work is without result, because it is perishable and inconstant.” Not only is man’s spiritual development dwarfed, but that which he does gain is “without result.” He becomes cold and hardened to the sufferings of others, if he can only gain material ease and forgetfulness for himself.
“Just as the earth attracts everything
to the center of gravity, and every object thrown upward into space will come down, so also material ideas and worldly thoughts attract man to the center of self. Anger, passion, ignorance, prejudice, greed, envy, covetousness, jealousy, and suspicion prevent man from ascending to the realms of holiness, imprisoning him in the claws of self and the cage of egotism. The physical man, unassisted by the divine power, trying to escape from one of these invisible enemies, will unconsciously fall into the hands of another. No sooner does he attempt to soar upward than the density of the love of self, like the power of gravity, draws him to the earth. The only power that is capable of delivering man from this captivity is the power of the breaths of the Holy Spirit. The attraction of the power of the Holy Spirit is so effective that it keeps man ever on the path of upward ascension. The malevolent forces of no enemy will touch those sanctified souls who have made this universal power their guide. With tranquil heart and assured spirit they are flying upward day and night, journeying through the illimitable space of the teachings of Bahá’u’lláh.”
KNOW, then, that we must strive
to cure mankind of this leprous materiality
that creeps over the individual
to his death, and that
spreads its contagion ceaselessly in
every direction. The only cure is
“attraction to the fragrances of
God, enkindlement with the fire of
the love of God, reading the verses
of unity, and beholding the lights
from the dawning place of mystery.[Page 364]
After that cometh the training of
the soul, purification of character
and service to humanity. If thou
art able to accomplish any one of
these, the result is eternal and the
fruit everlasting.”
Self-centered existence is another disease to be dreaded. Here in the United States we have taught individualism, we have trained our children to “stand on their own feet,” until far too many of us have become convinced that freedom, progress, and civilization are achieved only by looking within ourselves. Individual strength, knowledge, and initiative are, of course, imperative if man is to progress; or even if he is to seek God’s will and obey it. “The confirmations of the Spirit come to that man or woman who accepts his life with radiant acquiescence. Release comes by making of the will a door through which the confirmations of the Spirit come.” Individual powers are given us that they may be developed and used; but they must not become ingrowing, self-centered. One of the first requirements for man’s progress is faith in that which is higher and greater and wiser than himself. Faith must be followed by action, a striving to approach closer to that All-High. Those whose eyes have been opened to the New Light of today must help as many as they can, both the young and the mature, to look definitely beyond themselves and their own narrow spheres of life into the bigger Divine Will. They must strive to understand God’s purpose for all humanity—not just for themselves—and then seek ceaselessly, in big ways and in small to help men
* Tablets and Laws revealed by Baha'u’llah.
to achieve this purpose. Thus will come escape out of some of the evils of the day.
When we wonder what we can do in these complicated and trying times, the Holy Words will tell us what to do and inspire us to the doing. Ábdu’l-Bahá bids us—“Turn thy attention toward the holy Tablets of Ishráqát, Tajalliát, the Words of Paradise, the Glad Tidings, Tarazát, and the Book of Aqdas.* These divine teachings in this day are the remedy of the ailments of the world of man, and the dressing of the wounded body of existence; they are the spirit of life, the ark of salvation, the magnet of the everlasting glory, and the penetrative power in the reality of man.”
IN SOME way or other, directly
or indirectly, we must teach these
truths to the world; we must help
arouse men to want to follow them,
for it is only through the power of
the Spirit that mankind can be
cured of his evils; and it is only by
making of his will a door, an open
door, that the confirmations of the
Spirit can enter into man. He must
will it, not drift into it, nor be pushed
or dragged into it. “Unless the
Holy Spirit become intermediary,
one cannot attain directly to the
bounties of God. Do not overlook
the obvious truths. For it is a self-evident
fact that a child can not be
instructed without a teacher, and
knowledge is a bounty from the
bounties of God.”
Do not be concerned about your
own worthiness or unworthiness. Be
content to keep passing on to others
whatever blessings of God you yourself[Page 365]
are able to understand and
make your own. If you have faith
in God, help someone else to rest on
that faith. If you have the God love
in your soul, radiate it until someone
else is enkindled by that divine
creative force. If you have a clearing
conception of the Godlike justice,
try to guide someone else to
that higher level of right. “Know
that the blessings of the Kingdom
of Abha are not dependent upon the
capacity and the worthiness of anyone;
the blessings themselves are
the worthiness. . . . Therefore the
blessings of the Kingdom of Abha
are not enchained by any fetters.
The Kingdom gives the drop the influence
of the sea, and the mote that
of the sun. As thou hast already
beheld, God has arisen, and some
souls who were less than drops became
like the waves of the great sea
and manifested a storm equal to
that of the ocean; in such cases
worthiness is of no importance.”
“The greatest gift of man is universal love, for this love is the magnet which renders existence eternal, attracts reality, and diffuses life with infinite joy. If this love penetrates the heart of man, all the forces of the universe will be realized in him, for it is a divine power which transports him to a divine station; and man will make no real progress until illumined by this power of love. Strive to increase the love-force of reality, to make your hearts greater centers of attraction, to create new ideals and relationships.”
“I have a lamp in my hand searching through the lands and seas to find souls who can become heralds of the Cause. Day and night
I am engaged in this work. Any other deliberations in the meetings are futile and fruitless. Convey the message! Attract the hearts! Sow the seeds! Teach the Cause to those who do not know!”
Have no fear for the outcome. We may suffer; we may be ridiculed; we may die. What of it? The reason why we have been drawn by the magnet of God’s love into this new revelation of His love is because some power of service within us responded to that magnet. Is it difficult to die, if necessary, in that service? Is it not our greatest glory to live or die in it?
Have no fear of the outcome.
“I say unto you that any one who will rise up in the Cause of God at this time shall be filled with the spirit of God, and that He will send His hosts from heaven to help you, and that nothing shall be impossible to you if you have faith.”
“O Thou Incomparable God! O Thou Lord of the Kingdom! These souls are Thy heavenly army. Assist them, and with the cohorts of the Supreme Concourse make them victorious; so that each one of them may become like unto a regiment and conquer these countries through the love of God and the illumination of divine teachings.
“O God! Be Thou their supporter and their helper, and in the wilderness, the mountain, the valley, the forests, the prairies and the seas, be Thou their confidant, so that they may cry out through the power of the Kingdom and the breath of the Holy Spirit!
“Verily Thou art the Powerful, the Mighty and the Omnipotent, and Thou art the Wise, the Hearing and the Seeing.”
In this article the author shows that an unprejudiced search for Truth, leads one to the study of the world’s great Spiritual Revelations and their promises for mankind.
WE cannot enter the pathway of independent investigation of Truth unless the darkness of superstition, ignorance, bigotry, prejudice, intolerance, egotism, and selfishness, is overcome by the light of purity of heart and motive, open-mindedness, freedom, consideration for the viewpoint of others, justice, knowledge and reason. The creative Revealed Words have ever been the Light of Guidance on the path in all times and ages. Let us consider then how to investigate Truth as taught in the New Revelation.
“In this day,” said Bahá’u’lláh, “he who seeks the Light of the Sun of Truth, must free his mind from the tales of the past.” Also, “The heart must become free from the fire of superstition that it may receive the light of assurance, and that it may perceive the Glory of God.”
“No man should follow blindly his ancestors and forefathers,” said ’Abdu’l-Bahá, “nay each must see with his own eyes, hear with his own ears, and investigate Truth in order that he may find the Truth.”
“All the people have a fundamental belief in common. Being one, Truth cannot be divided; the differences that appear to exist among the nations only result from their attachment to prejudice. If only men would search out Truth they would find themselves united.”
“The Jews have traditional superstitions; the Buddhists and Zoroastrians are not free from them;
neither are the Christians. All religions have gradually become bound by tradition and dogma. All consider themselves respectively the only guardians of the Truth and that every other religion is composed of errors. They themselves are right, all others wrong. If all condemn one another; all cannot be true.”
“If five people meet together to seek for Truth, they must begin by cutting themselves free from all their own special conditions and renouncing all preconceived ideas. In order to find Truth we must give up our small trivial notions; an open receptive mind is essential. If our chalice is full of self there is no room in it for the Water of Life. The fact that we imagine ourselves right and everybody else wrong is the greatest obstacle in the path towards unity, and unity is necessary if we would reach Truth, for Truth is one.”
“Science must be accepted. No one Truth can contradict another Truth. Light is good in whatsoever lamp it is burning; a rose is beautiful in whatsoever garden it may bloom; a star has the same radiance if it shine from the East or from the West. Be free from prejudice, so will you love the Sun of Truth from whatsoever point in the horizon it may arise. You will realize that if the Divine Light of Truth shone in Jesus Christ, it also shone in Moses and Buddha. The earnest seeker will arrive at this Truth.
[Page 367]
This is what is meant by the ‘Search
After Truth.’
“It means also that we must be willing to clear away all that we have previously learned, all that would clog our steps on the way to Truth; we must not shrink if necessary from beginning our education all over again. We must not allow our love for any one religion or one personality to so blind our eyes that we become fettered by superstition; when we are free from all these bonds, seeking with liberated minds, then shall we be able to arrive at our goal.
“Seek the Truth, the ‘Truth shall make you free,’—so shall you see the Truth in all religions, for Truth is in all, and Truth is one.”
EACH Manifestation of God is the very Incarnation of Truth. For example Jesus said, “I am the Way, the Truth and the Life.” Hence the Word of a Manifestation is the Storehouse of all Truth, containing the Way, and the Life within Itself. The Words of God, spoken through His appointed Messenger, “are Spirit and they are Life.” When one has attained to the knowledge of the Word of God he has entered into the straight pathway in his independent search which leads him to the goal of Truth, and beyond the Truth there is only error, superstition and tradition.
When praying for His disciples to the Father, Jesus Christ said, “Sanctify them through Thy Truth: Thy Word is Truth.” ‘Abdu’l-Bahá explains the Word of God when He says: “The Word of God is the
Storehouse of all good, all power and all wisdom. The illiterate fishermen and savage Arabs through it were enabled to solve such problems as were puzzles to eminent sages from the beginning of time. It awakens within us that brilliant intuition which makes us independent of all tuition, and endows us with an all-embracing power of spiritual understanding. Many a soul after fruitless struggles in the ark of philosophy, was drowned in the sea of conflicting theories of cause and effect, while those on board the craft of simplicity reached the shore of the Universal Cause aided by favorable winds blowing from the point of divine knowledge. When man is associated with that transcendent power emanating from the Word of God, the tree of his being becomes so well rooted in the soil of assurance that it laughs at the hurricanes of scepticism violently attempting its destruction. For this association of the part with the Whole endows him with the Whole and this union of the particular with the Universal makes him all in all.”
“THE AIM of the Prophets of God is to raise man to the degree of knowledge of his own potentiality and illumine him through the Light of the Kingdom. To transform ignorance into wisdom, injustice into justice, error into truth, cruelty into affection and incapability into progress; in short to make all the attainments of existence resplendent in him.”
And ‘Abdu’l-Bahá further states:
“I desire that ye become students in[Page 368]
the pathway of reality. Search untiringly
for Truth and reiterate
the teachings which harmonize with
the crying needs of the hour. This
is the day in which dogmas must be
sacrificed in our search after Truth
. . . “Whosoever listens to the
Teachings of Bahá’u’lláh properly
expounded will say, ‘here is Truth—that
which will render life a
greater thing.’” And Jesus said-“I
came that ye might have Life,
and Life more abundantly.” This
is ever the evidence of Truth as revealed
through the Word of God.
That we should seek the Truth in the sacred scriptures is clearly emphasized by ‘Abdu’l-Bahá in these words, “The Bible and the Holy Books of other religions must be studied and read in the Bahá’i meetings. This study will widen one’s information and acquaint one with the wonderful prophecies fulfilled today. We must affiliate with all religions and sects; speak to them from their own standpoint and show to them in practice that we love their sacred books; we read their scriptures and we honor and respect the Founder of their religion.”
“Thou hast written that thou lovest the Bible; the friends and maidservants of the Merciful should know the value of the Bible, for they are the ones who have discovered its real significances and have become cognizant of the hidden mystery of the Holy Books.”
At the request of the pastor who desired Him to write an inscription in the old Bible in the City Temple in London at the close of His talk there, ‘Abdu’l-Bahá wrote these deeply significant words: “This book is the holy book of God; of
celestial inspiration. It is the Bible of salvation, the noble gospel. It is the mystery of the kingdom and its light. It is the divine bounty and the sign of the guidance of God.”
In a talk given when in Paris, ‘Abdu’l-Bahá stated—”The heavenly books, the Bible, the Qur’an and the other Holy Writings have been given by God as guides into the paths of divine virtue, love, justice and peace. Therefore I say unto you that ye should strive to follow the counsels of these blessed books, and so order your lives that ye may, following the examples set before you, become yourselves the saints of the Most High!
“The Spirit breathing through the Holy Scriptures is food for all who hunger.
“It is easy to read the Holy Scriptures, but it is only with a clean heart and a pure mind that one may understand their true meaning. Let us ask God’s help to enable us to understand the Holy Books.
“Look at the Gospel of the Lord Christ and see how glorious it is! Yet even today men fail to understand its priceless beauty, and misinterpret its words of wisdom.”
THE PATHWAY to the Fountainhead
of Truth today is clearly defined;
one need not lose his way in
the labyrinth of ancient, dust-covered
philosophies or drink of the
water of vague and unprovable
theories and traditions, for the Sun
of Truth is shining forth in all Its
Glory. “The Sun of Truth” said
‘Abdu’l-Bahá “is shining giving
Light and warmth to the souls of
men. The sun is the life-giver to the[Page 369]
physical bodies of all creatures upon
earth; without its warmth their
growth would be stunted their development
would be arrested, they
would decay and die. Even so the
souls of men need the Sun of Truth
to shed Its rays upon their souls, to
develop them, to educate and encourage
them. As the sun is to the
body of a man so is the Sun of Truth
to his soul. A man may have attained
to a high degree of material progress,
but without the Light of
Truth his soul is stunted and
starved. Another man may have no
material gifts, may be at the bottom
of the social ladder, but having received
the warmth of the Sun of
Truth his soul is great and his
spiritual understanding is enlightened.”
The Eternal Truth speaking through Christ proclaimed to the world—“I am the Light of the world; he that followeth Me shall not walk in darkness, but shall have the Light of Life. . . . To this was I born and for this came I into the world, that I should bear witness unto the Truth. Every one that is of the Truth heareth My voice. . . . I have many things to say unto you but ye cannot bear them now. Howbeit when He the Spirit of Truth is come, He will guide you into all Truth; for he shall not speak of Himself; but whatsoever he shall hear, that shall He speak; and He will show you things to come. He shall glorify Me; for He shall receive of mine and shall show it unto you.”
How many quote the words of Christ, “Ye shall know the Truth and the Truth shall set you free,” then proceed to search after Truth in their own prejudiced and intolerant way. Why is it we wonder that the great proviso made by Christ in connection with this wonderful promise is so seldom added “if ye continue in My words. Then are ye my disciples indeed, and ye shall know the Truth, and the Truth shall set you free.” “If ye continue in My Words,”—in that if lies the solution of the whole problem.
Each soul must follow the Light as he sees it and seek to be quickened with the power proceeding from the Word of God which ever inspires consideration, which yields to appreciation and appreciation to understanding, understanding to love and love to the Reality of Unity.
The Spirit of Truth hath appeared, to guide humanity into “all Truth,” and the weary search may be o’er for those who seek. How beautiful are these words of ‘Abdu’l-Bahá, “The Spirit of Truth is soaring on the Supreme Apex like unto a bird in order that it may discover a severed heart and alight therein and build its nest.”
Independent investigation of Truth then in its highest sense eventually results in turning to the revealed World—or the Sun of Truth, or the Manifestation of God. “This is the highway of infinite assurance. This is the pathway of intimate approach.”
The author is former President of Tsing Hua University and one of the great educationists of China and a distinguished writer of Chinese affairs. Dr. Tsao’s fine appreciation of The Bahá’i Movement and its value for the needs of China today, was featured by Martha L. Root in her article in the November 1930 issue of this magazine, Volume 21, p. 263.
THE whole world is at present disturbed by general economic depression and people wonder what will happen to humanity. Leaders are talking about disarmament, economic cooperation, rationalization, etc., so mankind in general is asking for more Light and Truth. Despite this general unrest and suffering, the eyes of the world have turned specially to China, on account of the recent devastating floods, the political and social unrest, and the Manchurian imbroglio. Public opinion has been deeply stirred. The idealistic and excited students in China have marched to the capital, besieged and attacked a number of public officials. The people are bewildered, so they long for more Light and Truth.
In the midst of such a situation, there arrived in China an able and sincere Christian speaker and addressed three hundred men and women, who had received their education abroad, on the subject, “China’s Hope.” He outlined three alternative courses which China must inevitably be forced to take, namely, the paths of Communism, Japanese control or self-determination through redemption. In his opinion, unless the Chinese people redeem themselves by living Christ-like lives of love and service, the sins will inevitably drive China into the laps of Communism or the arms of Japanese control.
The writer was privileged to preside at that meeting and made a few closing remarks. He depicted a country which eighty years ago was on the verge of extinction, but owing to the teachings of a great leader, that country today has a constitution, a parliament, full tariff autonomy and has abolished extra-territorial rights. The message of that leader was one of over-powering love based upon Truth. A quotation befitting the occasion was used, ”In all my traveling and journeying, wherever there is construction, it is the result of fellowship and love, and where everything is in ruin, it is due to hatred and enmity.” The audience was asked to judge for themselves whether China is dominated by love or hatred.
THE CHINESE ATTITUDE TOWARDS RELIGION:
When an educated Chinese is told
that unless he believes in a particular
religion, he will be doomed to
perdition, he reasons with himself
to the effect that should he seek salvation
by accepting that new religion,
he is turning upon his forefathers,
and he refuses to be convinced
that the many noble men of his
country and family could have been
doomed by a just God. As a result
he prefers to go his own way by
being filial to his forebears and loyal
to the teachings of the old religious
leaders—chiefly Confucius and
Buddha. The Chinese people believe[Page 371]
religion teaches men to be
good, and since all religions have
the same aim, there is no reason
why they should conflict with one
another, that is the reason why they
have failed to take any active interest
in denominational and sectarian
controversies.
Therefore, any religion which claims that the central Truth of all religions is the same, that to accept one religion does not preclude the investigation of other religious teachings, that being a follower of one religion does not mean segregation from others, and the condemnation of others, will certainly find ready acceptance when it is better understood. Since the Bahá’i Cause fulfils these conditions, it would appeal to the Chinese people because it agrees with the Chinese attitude towards religion.
On another occasion, the writer was speaking on the subject of, “The Unity of Civilization and the Universality of Religion,” to a liberal Christian congregation, and as a climax and summing-up of this all-embracing subject, he quoted the “Twelve Bahá’i Principles.” They were instantly acknowledged to be a most comprehensive system of religious thought with a resounding ring of finality.
CHINA’S POLITICAL IDEAL:
The age-long political ideal of China has been the early Confucian teaching, namely, the redemption of the world in accordance with the following procedure. “Rectify the heart, ennoble the person, regulate the family, rule the country and pacify the world.” China has been living upon this individual and political
philosophy for many centuries and even now, the leaders hearken back to this central truth every now and then. By rectifying the heart is meant the moral redemption of the human soul. This whole process from the individual heart to the whole world has been known as the “Grand Path” of Salvation.
With the impact of the western civilization upon the East, and the gradual laxity in the application of that doctrine, the Chinese people have been looking for some new ideal which may better befit the needs of the modern complex conditions of life. For some time, there was no ideal at all, and the absence of any ideal has exposed the Chinese people to the temptations and dangers common to human nature. It was only recently, that Dr. Sun Yat Sen compiled a set of principles known as the Three Principles, namely Nationalism, Democracy and Socialism, (they are known as “The People’s State, People’s Rights and People’s Livelihood’). Some people have considered them the equivalent of the French mottoes, “Liberty, Equality and Fraternity”; or Abraham Lincoln’s pithy political philosophy, “Of the people, by the people and for the people.” As a set of politico-social principles, the three principles are quite noble and good, but as a philosophy of life to regulate human behavior, it compares unfavorably with the older Confucian doctrine.
The more philosophical followers
of Dr. Sun, however, soon supplemented
the three principles with
“Universalism” as the higher goal.
Nevertheless, no one is sufficiently[Page 372]
interested in this important ideal to
investigate further into this subject.
Apparently, a mere code of
political principles lacks the virile
dynamic force of keeping the people
to the straight and narrow path,
so there is a lack of “sincerity of
purpose and rectitude of heart.”
Without that sine qua non mere
codes and principles cannot really
become effective in transforming
wicked human lives into noble lives.
If the elders and leaders do not live
morally inspiring lives as shining
examples, the younger generation
is bound to grope and grovel in the
dark. If the men at the top do not
sacrifice and serve the community
unselfishly, the masses will naturally
backslide or go to irrational extremes.
There is a decided void to
be filled. The central Truth of the
Bahá’i Cause can supply this great
need and fill this void. The fundamental
teaching of the Bahá’i
Movement is the fervent love of
man through the pure love of God.
This love must be so genuine and
spontaneous, that one will labor unselfishly
for one’s fellowmen. To a
real Bahá’i believer, the sight of
human sufferings, ignorance and
poverty will redouble his efforts to
work for their improvement. Vain-glory,
pride and selfish gains will
naturally be banished from one’s
thoughts. China decidedly needs
such men and everybody knows it
and feels it keenly. If the Bahá’i
Cause can supply such men, China
will accept this Cause willingly and
eagerly.
THE PLACE OF EDUCATION IN THE BAHA’I
MOVEMENT:
One of the twelve Bahá’i principles
is universal education. Without knowledge, a human being is no better than an animal, for ignorance means superstition, poverty and selfishness. The Bahá’is encourage economic independence through education and work.
The children of all Bahá’i believers are enjoined to be given an education, and because girls will be the future mothers and first teachers of their children in turn, they are to be given the preference. This attitude is not only sound in practice but it surpasses any other social usage in the progress of civilization. Furthermore, a Bahá’í community makes adequate provision for the full realization of universal education, instead of merely stating the principle and leaving the actual performance to half-hearted officials or the irresponsible public. The provision is made in the following manner.
As all Bahá’is are educated, enjoined
to learn a trade and to work,
everybody is likely to be economically
independent enough to give
education to their children. It is,
however, likely, that unfortunate
children might be neglected. They
are therefore looked after by the
community as a whole, because
public funds are accumulated for
such purposes either from voluntary
contributions or from a share
in all wills of inheritance. China at
present has an illiteracy of about
ninety per cent of her population,
but although China wishes to give
free popular education, it has not
been able to do so. Besides, the desire
to provide education for the
young comes from a deeper motive
than merely economic independence,[Page 373]
because it springs from the
aim of developing every human
soul to reflect the glory of his Creator.
There is no plan better for
making education quickly and effectively
universal than that in the
Bahá’i Movement.
THE NEW ECONOMIC ORDER:
The old order of Capitalism has brought about over-production, unemployment and the uneven distribution of wealth. People are suggesting and experimenting with rationalization, profit-sharing and communism, in order to produce a better distribution of wealth among the members of a given community. There are men who discern the inevitability of class warfare, there are also exponents of state-control, which are arbitrary methods to enforce a more even apportionment of profits.
According to the principles of the Bahá’i Movement, the new economic order is based upon the voluntary sharing of surplus wealth. This system is rendered effective easily because since everybody in a Bahá’i community is educated and works for his livelihood, the small number of unfortunate people and children could be provided for with facility. Such funds come from voluntary contributions and a share in the wills of inheritance. All Bahá’is are enjoined to divide their properties into seven parts in the wills, the quotas that do not have legal claimants revert automatically to a public fund. Under ordinary circumstances, it would be difficult to provide for so many uneducated and poor people, but in a Bahá’i community the small numbers of
genuinely unfortunate and unemployed render it easy to equalize the distribution of wealth for the necessities of life.
WORLD PEACE:
Although the Bahá’i Cause teaches people not to meddle with politics, nevertheless, they believe in world peace through the organization of instruments such as the League of Nations, the International Court and an International Police. The chief causes of war are territorial expansion, economic rivalry and national prejudice. But the Bahá’i principles of universal education, the new economic order and the belief in the unity of mankind will readily remove many such causes of war.
The nations of the world are devoting three-quarters of their revenue to armaments and other war-like preparations. China for the last few years has squandered about four hundred millions in unnecessary civil strife. These are the chief reasons why peaceful arts of construction have been neglected, that is why the whole world is suffering from economic exhaustion. Man therefore is his own enemy. “Glory is not his who loves his country, but it is his who loves his kind.” This statement alone, says a Chinese scholar, puts the Founder of the Bahá’i Cause into the first rank of Prophethood.
UNANIMOUS TESTIMONIES:
Under these unprecedented times,
the writer has ample opportunities
to discuss the teachings of the Bahá’i
Cause with a number of
friends. It will be interesting[Page 374]
therefore to reproduce some of
their opinions towards the Bahá’i
religion.
General Cheng Ming-chu, the acting chairman of the Executive Yuan, said: “China has great need for such a religion, at least it can do no harm but can do a great deal of good.”
A Chinese scholar and educator said, “It embodies so many fundamental truths, that it should be carefully investigated because therein is to be found the Truth of Salvation.”
A Chinese business man who recently traveled around the world said, “The principles are so comprehensive and yet so simple that they can become universal readily.”
Another practical business man said, “There is no single book in the whole world which can give so much comfort in so small a volume” as Dr. Esslemont’s “New Era.”
A fervent Buddhistic believer said, “The principles of universal peace and unity of mankind, as taught by the Bahá’i Cause, must be the inevitable path of human progress.”
A Chinese Muhammadan priest said, “The Bahá’i religion is the fulfillment of the teachings of all prophets of the past,”—and he asked for some books on the subject to read.
A Chinese Christian Minister said, “The Truth as revealed by the Bahá’i Cause transcends all religions of the present age.” So he wrote a preface to the Chinese version of “Bahá’u’lláh and the New Era.”
A Chinese Y. M. C. A. secretary who works among Chinese students said, “It fills a great need, because the students are in search of Truth.”
TRANSLATIONS:
Dr. Esslemont’s book “Bahá’u’lláh and the New Era” has been translated and is being printed. The English version of the translator’s preface has been approved by Shoghi Effendi, who has sent a copy of it to the next issue of the Bahá’i World. A small pamphlet giving the twelve principles of the Bahá’i Cause, accompanied by the account of the Bahá’i Movement from the Encyclopedia of Larousse, and also a personal estimate of the value of the Cause to the individual, society and civilization, has been prepared in the vernacular as an introduction to the book. A copy of the proof has been sent to Mr. Inoue, the Japanese Buddhist priest who is undertaking the translation into Japanese. Miss Martha Root has asked for four hundred copies for the Spiritual Assembly of America, Miss Agnes Alexander for ten copies, Australia for ten copies and Shoghi Effendi for fifty copies.
The translation of “Paris Talks” has been started, and recently Shoghi Effendi, the Guardian of the Cause, has given instructions for the translation of parts of “Some Answered Questions” and the “Book of Assurance.” As these tasks are admittedly supremely difficult, it remains to be seen whether sufficient guidance is forthcoming for their completion.
SOON it will be the time of Spring. Already the signs of the flowers may be seen upon the mountains and in the valleys. When spring comes there is a divine wisdom. in its appearance. God has a special object in renewing the earth with its bounty. For the dead earth is again made to blossom so that the life of plants and flowers may continue and be reproduced. The trees put forth their leaves and are able to bear all kinds of delicious fruits. All the birds and animals, everything with soul-life is rejoiced and rejuvenated in the coming of Spring. If this does not come to pass, it is not Spring; it may be autumn. But it is possible that Spring may come and yet a tree rooted in bad ground will be deprived of its vivifying powers. Or a fruitless tree may not bear, although the warm sun and vernal shower are descending upon it. So likewise an evil soul may derive no benefit, produce no fruit from the coming of a Manifestation of God. The divine springtime which brings forth spiritual flowers in other souls fails to beautify the soul that is evil. In general, however, just as everything is vivified, refreshed and renewed by the bounty of the literal spring, so every soul receives some degree of illumination and growth from the Manifestation when He comes. He is the Divine Spring which comes after the long winter of death and inaction. The wisdom of God is seen in His coming. He adorns the soul of man with new life, divine attributes and higher spiritual qualities. By this the soul is enlightened, illumined. That which is dark, gloomy and forbidding becomes light, hopeful and productive of new growth. So in the Divine Springtime, the blind receive sight, the deaf are made to hear, the dumb speak, the timid become courageous and the heedless awaken to new realizations. In short, they have become the image of that which God planned them to be and which the heavenly books promised shall be the true station of man. This is the power, purpose and virtue of the Heavenly Springtime.”
LIFE is one grand round of preparation. We get ready for bed, for work, for play, for marriage—for life happenings, for death—for war, for peace—for harvest, for winter, for spring and all seed-sowing periods.
Man and nature is always looking forward, planning for the future. Bees work industriously to collect their honey so that during the cold of winter they will be protected and nourished.
Public discussion considers the pro and con of means for national and international defense against invaders and possible hostilities.
The community offers protection to its members by maintaining a police system to enforce laws and regulations.
Individually, preparedness makes one man think of his insurance; another sees the total of his bank and investment credit; while a third visualizes the home he hopes to build and pay for.
We must make preparation for a speech, a book, an article; and with especial care, must the teacher prepare the way for his message. A “point of contact” must be found that will stimulate interest, promote harmony and effect understanding. Obstacles of disinterest, inattention, ignorance, prejudice, opposition and thoughtlessness must be removed by leading the student through familiar, well-known paths—and by “offering the gift” in an attractive package.
Flirting with death, men go to war and at the same time scheme for safety. An army recruit, having
his wardrobe replenished before going into battle, asked for, “Paris garters.” Other makes of garters were offered to him; but he refused them all, still demanding, “Paris garters—because,” he added, “their sign reads, ‘No metal can touch you.’”
All people, consciously or unconsciously, use food, work, recreation and rest in an effort to maintain health and thus delay the ravages of increasing age.
Just why all this precaution? From what are we trying to save ourselves? What do we fear?
You reply, “The only thing that we are absolutely sure of—death. Death is inevitable—whether we are killed in war, shot down by a robber, starved for lack of food, frozen for want of protection from cold weather, overcome by disease or old age, or wiped off the earth by some accidental happening or catastrophe.”
“But,” someone interjects, “why fear death“! Wars, invaders, thieves, old age, starving, freezing or dangerous illness need not worry us, when our bodies lie under the sod.
“Dear ones are left behind to keep up the struggle for existence, to be sure; but if our foresight and love have already prompted us to make provision for their welfare, we have no cause to worry.”
“Naturally there is no need to worry about locking the door when the ‘horse’ is already ‘stolen,’” you retort with disgust.
The “horse” has been removed, yes; but it is not necessarily dead.
THE CHANGE we call “death”[Page 377]
opens unknown realms of possibility;
but if we have a spirit of adventure,
the strange and unexplored
does not daunt us; it only whets our
interest.
“But,” you object, “we can not all be a Lindbergh, a Columbus, a Perry, or a Byrd.”
No, perhaps not; but if certain people possess characteristics that carry them fearless into the jaws of death, why can we not all acquire a concept of life that will make us welcome death, rather than fear it? Henry W. Longfellow says:
- “There is no death! What seems
- so is transition;
- This life of mortal breath
- Is but a suburb of the life elysian,
- Whose portal we call Death.”
Bahá’u’lláh tells us that God “made death” for us “as glad-tidings”; and goes on to ask, “Why art thou in despair at its approach?”
Every religion gives promise of an existence beyond the grave; every Prophet points the way to a life eternal.
Most people feel that these visible few years of earthly ordeal would be futile and meaningless if life ended with such a short span of experience. There would be no incentive to effort toward progress of any kind. Ambition would flag; and morals would run the gamut of profligacy. The concept of a God who would initiate such a paltry plan of creation is not acceptable to the average mind.
Ábdu’l-Bahá speaks of our planet as the “womb” of the universe. With this idea of earthly experience in mind, the thought of preparedness takes on a new aspect.
A “womb” carries the developing body of an unborn child, while
it is nourished by the mother until ready for birth.
If mother-earth is the “womb” of the universe, man, as an embryo in that “womb,” must be growing and developing a body or consciousness that will carry some indestructible part, not only through death, but into a new experience of life.
Christ said, “Ye must be born again.”
If our embryo is in some early stage of development, the process of growth is wholly unconscious–just like the evolution of a plant under the wise care of a gardener.
HAVE you heard of the remarkable
work that Luther Burbank accomplished
in his “school for plants”
at Santa Rosa, California?
Burbank demonstrated that the evolution of the vegetable kingdom can be hastened, by supplying conditions of fertility, heat and moisture that will bring on changes more rapidly than nature would do. He labored to produce perfect and often new species of plant, fruit and vegetable life by eliminating defects and bringing into intensified expression the characteristics he wished to display.
From ten thousand plants he
would select a few and destroy the
rest. Of many thousand descendents
of these plants he destroyed all but
a few, and so on. Starting with a
red poppy, that showed a spot of
yellow, he raised a plot of poppies;
a few showed yellow. These he
cared for and destroyed the others.
Seeds from this group produced a
plot of poppies showing more yellow.
He saved the best and destroyed
the rest—until he had a
variety of yellow poppy with blossoms[Page 378]
six inches in diameter, coming
true from the seed.
Mr. Burbank made plants take on new forms; he suppressed the bad and developed the good qualities. From a sharp cactus he evolved a spineless plant upon which catttle can graze on the arid plain. It is interesting to note also that he produced a white blackberry, which he called the “Iceberg.”
He cared for his plants as a wise mother does her children—giving them the right conditions of soil, climate and food (fertilizer). He said, “I keep the evil away, sterilizing the soil and water as you sterilize milk for infants. It takes ten generations, sometimes, for a plant to overcome a hereditary fault; but the work is always rewarded in the end; and the world is richer.”
What Power in creation is making human beings vary in form, evolution and perfection of quality?
Luther Burbank used times and seasons, environment and cultivation, life and death to produce a creative evolution of plants.
If a mere man, like Burbank, could effect such miracles in the vegetable kingdom, what manifestations of change and unfoldment can God produce in His universe!
If Burbank could repeatedly utilize the process of “life and death” to bring into visibility the latent qualities of plant life, why can not the Creator of us all use “life and death” (as well as “times and seasons, environment and cultivation”) to bring into individual manifestation the endless Perfections of His Own Essence—that lie latent and unexpressed in embryonic man!
DEATH no more denotes the end of life—than a closing door denotes the annihilation of a departing guest!
This planet is an arena on which contrasting qualities (earthly and heavenly—material and spiritual—temporal and immortal) stage a fight for supremacy.
Experience, on the earth of time and contrast, gradually awakens in man powers of discrimination and knowledge that train him to consciously choose and use the perfect qualities of life.
At such a degree of evolution man understands how “death” can be “glad-tidings.” To him, death is but an open door to fuller life.
Does it not seem probable that God plants the seeds of His Own Perfections in the earth of man’s consciousness and then uses the laws of nature to evolve and specialize the expression of those Divine Qualities through individual human identities?
It is unpreparedness that makes us dread the event of death.
As embryonic man approaches maturity, he learns to open an account with the bank of life, and deposit only the assets that he can take with him and enjoy in an existence beyond the grave.
Preparedness, to a spiritual being, means making conscious effort to replace all weakness with strength, and redirect each misdirected power.
If we are born cowards, we can learn to acquire courage. If prejudices and superstitions bind us with their hereditary and environmental bonds, we can attain a new understanding that will enable us to readjust our beliefs. If hate and animosity prevail, love is needed.
[Page 379]
If man is selfish, he should make it
his business to seek the well-being
of others; and gradually his life will
prove that “to be pure is to be selfless.”
Hope can drive away discouragement;
sadness and sorrow
will succumb to joy and radiance.
Knowledge wipes out ignorance.
Awakening takes the place of sleep.
Life can survive death.
IT is well to remember, at this point, that there are right and wrong ways of seeking preparedness. A man came upon the remains of a train wreck. Victims were groaning and lying about on the ground with broken bones and lacerated tissues. The visitor inquired, “Has the ambulance been here yet? No?—The Doctor? No? Has the insurance man been here? No?—Then let me lie down beside you and wait too!”
The man was intending to collect insurance that did not belong to him. Other souls attempt, at times, to bask in the stolen glory of another’s virtue; but dishonest plagiarizing of perfect qualities will not insure the safety of a human soul. Jesus must have been warning man to work out his own salvation, and avoid riding on the shoulders of another’s effort when He said, “He that entereth not in by the door to the sheepfold, but climbeth up some other way, the same is a thief and a robber.”
We may possess the entire range of material accumulations; money, houses, lands and protective insurance may be plentiful; our entire family may be secure from want; this side of the grave may be fully cared for—but what of the existence beyond?
While the human embryo lives in
the womb of the mother, it is growing a body that can be used on earth; and if this “earth” is the “womb of the universe,” it would seem logical to suppose that man (in that womb) is now developing something that will function for him when he is born into an existence to come.
What did Christ mean by advising us to lay up “treasures in heaven” where “thieves” can not “break through and steal”; and where “moth and rust doth not corrupt?” Why did He say, “I go to prepare a place for you; that where I am there ye may be also?”
When Ábdu’l-Bahá was asked what man’s needs for a future life consisted of, he made many suggestions, among them: radiance, sanctity, knowledge, love, faith, assurance, spirituality.
It would seem that every constructive quality we can learn to use here and now is automatically preparing us for an existence to come.
Each defect that we discover in ourselves should make us strive to exercise its contrasting opposite—some specific perfection that we have not yet added to our character assets.
There is nothing more certain, coming to each of us, than the change we call death. With this definite experience to make ready for, how important soul-preparedness becomes when compared with armaments, treaties, legislation, and all forms of external protection—and yet, it is by digging in the earth of materiality that man must discover for himself the immortal gems of life that will carry the traveler spiritually victorious through the immensities to come!
“Today the establishment of the Mashriqu’l-Adhkár is of paramount importance, but hereafter it will not be so. This is the beginning of organization; it is like unto the first Church founded in Christianity, it is an expression of the elevation of the Word of God.”—‘Abdu’l-Bahá.
THE two previous chapters have carried us through:
1st. The period of ardent search.
2nd. The discovery of the true “Guide”.
3rd. The glimpsing of the Oneness of the Creator’s Plan, as revealed through His successive Prophets and Manifestations.
As time passed the recurrent question was, What was to be the next step of my journey? What were my responsibilities now that I had found the Guide?
The divine challenge in ‘Abdu’l-Baha’s Tablet to me—“Engage in the service of Truth, progress day by day, and deliver the Glad-Tidings to the seeking souls” was a dynamic summons! But—I argued with my Bahá’i teacher thus—“Was I not already engaged in the service of Truth?” Our work had been founded on the pedagogy of the New Ttestament, and our object was to help to bring about the Kingdom of God on earth in our corner of the globe. “Why was it not enough that I should carry on there, trying to live the life in serving those one hundred and twenty-five persons, both old and young?”
He replied: “When the garment is outgrown it cannot be worn.” “A quart cannot be contained in a pint cup”—and—“What about the one hundred and twenty-five thousand you may serve directly and indirectly throughout the world if you
go forth as ‘Abdu’l-Bahá is expecting you to, and give the new food (Divine Teaching) especially adapted by God to the needs of this hour in human evolution?”
These suggestive ideas and questions became like leaven in the heart. Just at that time the statement quoted at the heading of this chapter reached me. Those two startling words ‘paramount importance’ were like a two-edged sword of guidance. Again had He not said elsewhere “When there is the most important, we must let go the important.“
Reason, reflection and meditation brought a greater understanding of the statement in Chapter 1-“Whatsoever question thou hast in thy heart, turn thou thy heart toward the Kingdom of Abha and entreat at the threshold of the Almighty and reflect upon that problem, then unquestionably the light of truth shall dawn and the reality of that problem will become evident and clear to thee.” These Instructions were followed.
I had my marching orders—I
must journey on. Exactly whither
I knew not, but the one thing I did
know, I was on the way. History
was repeating itself. Today it was
not sufficient to continue giving
alone the heavenly teachings of a
former decade any more than it was
acceptable in the days of Christ’s
sojourn upon the earth, for His disciples[Page 381]
to continue proclaiming the
divine message that Moses and His
Predecessors had given to the
world. It was theirs to raise the
new call and give God’s message of
love for the needs of that New Day
and Age.
The paramount service for the moment, evidently was the Mashriqu’l-Adhkár.* As Bahá’is never solicit funds from the general public, and only believers are privileged to contribute, how could this be done?
In Boston and again later in New York, I had recently met a remarkable young English woman—an Interpreter of the Greek Drama—who became attracted to the thought that land was being purchased for the erection of a House of Worship near Chicago, in which no sermons were to be preached, just the chanting of the Words of God-and-silent worship. She had been brought up a Quaker.
Thru a chain of unique events we found ourselves under one roof in the Bahá’i Center in New York City. The more she learned of this edifice that was to be open to all mankind, irrespective of race, color, creed, nationality or class, the happier she became. One day she exclaimed “Oh! that is the dream of my life, where is such a place? I would gladly give a Recital in every city I go to for that cause, if the Bahá'is will get together the audiences.”
That night as the clock struck hour after hour, there was one who did not sleep. The room was so filled with that (now) familiar light that the eyes were dazzled with its brilliance. Here was I seeking to find a way of service and here was
* Baha’i Temple; literally, Dawning Place of God’s Praise.
she, so gloriously equipped and eager to serve,—did our coming together mean anything? Between four and five o’clock sleep, like a refreshing benediction, descended, and when I awoke the way was clear as the noon-day sun.
In a few hours I had offered to her my services as booking agent, companion, cook, seamstress or in any capacity she desired, in exchange for her promised services to the Temple as she traveled throughout the large cities between the Atlantic and the Pacific. At the close of the interview our itinerary was completely planned.
When she was sailing from England her relatives and friends had urged her to bring a companion with her, but she protested saying, “No, if I need anyone, God will send me someone on the other side.” She had only been in America a few weeks when we had met in Boston. During the subsequent months the Temple Fund was considerably increased thru her services.
Words could never recount the richness of that memorable journey which later culminated in the greatest Gift of my life—the meeting face to face with ‘Abdu’l-Bahá in Chicago on His historic journey throughout the western world. Thrilling details of those priceless days will be told in later chapters, for it is the sincere prayer of the writer that this story will endure as one of the authentic “Impressions” of some of the events on that “Shining Pathway.”
IT WAS MY great privilege as the result of this trip to meet and know intimately many of the selfless and devoted servants and maid-servants who had passed through the pioneering
days of the Cause in this country.
Pages could be written of their pioneer services, their ceaseless efforts in ploughing up the hard soil of prejudice, weeding out the superstitions and imaginations that had grown up in the hearts, the living of the life of true sacrifice to God and man, all of which were a most evident proof to a newly attracted believer as to the underlying reality of this Movement.
Also, all those I met, who were connected with the Cause were being observed with keen scrutiny from the depths of my heart in those early days, and I was everywhere rejoiced at the sanity, the normality, the humor and joy of these varied types of people in all walks of life, who could talk of God without sad faces, and who visibly were meeting the practical demands of daily life in a world of obligations, yet withal seemed more interested in the establishment of the Kingdom of God on earth than anything else in the world, and the bringing into being of what we now behold as “A New World Order” which is slowely but surely rising like a mighty structure over the ruins of a disintegrating civilization.
One of the outstanding gifts of that winter was the meeting and daily contact with “The Maidservant of God Lua”—as ‘Abdul’l-Bahá later called her. To those of our readers who knew and loved Lua*, no word of mine could add anything, but for the benefit of those who did not see her before her passing to the eternal realm, I would like to draw a brief picture of that remarkable life of joyous devoted service—that confirmed and unique
* Mrs. Lua Moore Getsinger, one of the very early Baha’i teachers in America.
teacher of whom ‘Abdu’l-Bahá said in one of His Tablets, “She loved her Lord.”
A radiance filled her being, it was as though a light shone forth from within. A humility and effacement pervaded her entire nature, so that one beheld her, merely as a vehicle thru which you received the heavenly teachings. She was truly “In the clutch of God.”
Food, rest, composure ease, luxury,—none of these held her in bondage. Her one supreme thought was heralding the Divine Kingdom and ‘bearing’ souls into that Kingdom. Often have I seen her arise in the middle of the night and pray for hours for some souls who were being born into the divine consciousness.
As a spiritual physician she was carrying those loved ones in her heart and she never neglected one of them, but held them close until they could walk alone. This, to me, was one of the great secrets of her matchless services. She nurtured these spiritual children until they were able to stand the contrary winds, or the blasts of criticism and misunderstanding.
In closing I would like to leave with you the following glimpse of her dramatic and masterful teaching. When a certain prominent man, who for some time she had been teaching, had reached that moment when she felt he should no longer be depending upon her, she turned quickly toward him (when we three were alone) and said with dramatic fiery appeal, and deep love in her tone—"You have received a torch from the altar of the love of God, now go forth and light other torches!”
DURING the Peloponnesian War Aristophanes in The Peace pleaded for harmony among the Greek peoples. Once before we have quoted the following passage, as translated by Nairne:
- “From the murmur and the subtlety of suspicion with which we vex one another,
- Give us rest.
- Make a new beginning.
- And mingle again the kindred of the nations in the alchemy of Love,
- And with some finer essence of forbearance and forgiveness
- Temper our mind.”
The Greeks longed for peace. If only the evil spell had been broken by leaders strong enough in emotion and insight to create a new pattern of thought and feeling, there would have been nothing in the innate nature of men or of events to prevent the fulfilment of that dream.
Europe wants peace. Individual Europeans in general are men and women of good will.
There can be no peace if it must wait for the righting of all wrongs and the balancing of all accounts. Grievances, wrongs, menaces, oppressions, and injustices are too many, too complex, too completely incommensurable, and too colored with emotion and prejudice, ever to be solved, even by a parliament of Solomons. Only by forgiving and forgetting can peace come-by a new beginning which will not settle old quarrels, but which will forget them in the light of a new day.
If great leadership should appear, arousing all Europe to a white
heat of enthusiasm for a new day, the seeming miracle might occur.-Arthur E. Morgan, President of Antioch College, Antioch Notes.
“THERE IS ONLY one way adequately
and sufficiently to look after
our own and that is to join the whole
world in looking after all of us, for
the day has long since gone by when
any nation, however populous or
however powerful, has or can have
an independent economic and financial
life of its own.”
“How long must the war go on? It will go on until reason overthrows passion, until kindliness displaces hate, until generous concern for the welfare of all men drives out narrow selfishness and until eyes now so tightly closed are open to the vision of the new day. Then America will be prosperous again and prosperous, let us hope, forever. Is this impossible? Perhaps, but I think not.”
“Nations can no longer be conceived as ends in themselves. The march of ideas and the progress of civilization have made them members of a commonwealth of nations, with all the obligations, duties and opportunities of citizenship in that commonwealth.
“There is no time to be lost, for the fate of the world, which liberty has so long ruled in proud confidence, is hanging in the balance.”–Dr. Nicholas Murray Butler, President of Columbia.
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.
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