| ←Issue 6 | Star of the West Volume 22 - Issue 7 |
Issue 8→ |
 Proofread onceReturn to PDF view
|
We are working hard to have proofread and nicely formatted text for you to read. Here is our progress on this section:
|
| VOL. 22 | OCTOBER, 1931 | No. 7 |
THE BAHA'I TEMPLE
of the oneness of the world of humanity: This is the great principle of Bahá'u'lláh. That which will leaven the human world is a love that will insure the abandonment of pride, oppression,
and hatred."-'Abdu'l-Bahá.
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 | OCTOBER, 1931 | NO. 7 |
| Page | |
The Holy Spirit as a Creative Force, ‘Abdu’l-Bahá | 199 |
The Divine Purpose, ‘Abdu’l-Bahá | 207 |
Editorial, Stanwood Cobb | 195 |
“The Way to Recovery,” Dale S. Cole | 200 |
Einstein—The Modern Mystic, Emeric Sala | 204 |
Bahá'i Pioneers, Siyyid Mustafa Roumie | 208 |
El Báb—A Poem, Phillip Amalfi Marangella | 211 |
Auguste Forel—Man of Vision, Stanwood Cobb | 212 |
Drift and Direction, Florence E. Pinchon | 216 |
Light on Basic Unity, Louis G. Gregory | 220 |
Hawaii Proving Ground of Pacific Problems, Wallace R. Farrington | 223 |
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.
--PHOTO--
Some of the Bahá’is and their friends attending the Amity Conference at Green Acre, Eliot, Maine in August. (See page 220.)
| VOL. 22 | OCTOBER, 1931 | NO. 7 |
progress day by day, for life is continuous. The Divine Manifestations have appeared so that They may confer the divine realities upon man, an ideal power which enables him to advance along all the degrees of human attainment.”
WHAT is the meaning of life? As far as I can discover—and I have given the question a great deal of thought—the sole purpose of life as regards the individual is growth through struggle. That life is a struggle, all of us must admit—a struggle seemingly inseparable from existence. This fact is what chiefly causes the frequent complaint—“What is life all about? What is the good of it all?”
Growth, I feel assured, is the purpose of it all. If growth is attained, the struggle seems worth the while, especially if we believe in a continuity of individual existence. If growth has not been attained, I think it is safe to say that in every case the fault is ours and not that of the Cosmos.
Life, then, means opportunity for growth on the part of the individual. But what is the purpose of this growth? Evidently growth, if it remains a purely individual thing, can have no meaning beyond itself. But in a Cosmos made up of individual existences, growth on the part of the individual means increased power of functioning of the individual in the organization of the
Cosmos. Growth means achievement, and achievement becomes the means of universal progress.
Having got thus far in our query, can we go further? I think not. What the purpose of individual progress is, I confess I am at a loss to state. It is not at all necessary for us to speculate about this matter. This, I presume, is the Great Enigma which many existences may fail completely to clarify. For when this Enigma is at last solved, the finite will have become Infinite.
TO GROW, to achieve, this is to perform
our part in the universe.
When we do this, we are truly creative—we
are expressing the genius
that is within each one of us. We
are radiating, pulsating life.
We grow only by means of activity—or as the psychologists call it—purposeful activity. Not to be active is to stagnate, atrophy, crystalize. Movement is the sign of life. It is more even than that. It is the essence of life.
If we did not start on a career of purposeful activity the moment we came into the world we would never learn how to walk, how to
talk, how to use our hands, how to think. We would not even learn how to eat.
We grow by acting, by expressing, by achieving. If this be true, we have then arrived at a peculiar paradox of existence: namely, that achievement is both the means and goal of growth. And since growth is life itself, we must conclude that achievement is at the same time the means and goal of existence.
Could any scheme of things more wonderful than this be conceived? Destiny has placed within the hands of every individual both the purpose of his existence and the means to achieve that purpose.
IN THE growth of the individual,
just as in the growth of the plant,
there is a power outside of us which
energizes. In the case of the plant
it is the physical sun. From this
the plant derives all the energy for
its growth. It is because of the sunshine
pouring down upon it that the
tree, through its myriad leaves, is
able to perform the miracle of transmuting
inorganic matter into organic
matter. By means of the
chemistry of light the plant builds
up stalk and leaf from the carbon
dioxide of the air and the mineral
salts of the earth. Without sunshine
there can be no plant growth,
consequently no transmutation from
inorganic to organic life; no food
for the animal world; no sustenance
for man upon this planet. Such is
the importance of sunshine in the
cycle of material existence.
Man, as pertaining to the animal world, also needs the light and warmth of the physical sun for the best development of his physical and nervous system. But there is
* Wisdom Talks of ‘Abdu’l-Baha.
another Sun which he needs also, for the development and growth of his spiritual being. From this Divine Sun there emanate, as it were, the rays of the Holy Spirit, which bear the same relation to man’s spiritual growth as the rays of the physical sun bear to his physical growth. Without the energizing stimulus of these Rays, man cannot grow spiritually to the full stature destined for him in his cosmic evolution.
It is from this Source that man derives both his growth and his power for achievement. These cosmic rays of spiritual Force, penetrating and kindling his soul, quicken it to a creative power otherwise impossible. Thus the Spirit emanating from God and reaching man in this intermediary way is the cause of all his growth and achievement. Not only is his spiritual progress absolutely dependent upon this Force, but his creative development as an individual is influenced and fostered by this Power.
“The greatest need of the world of humanity today is to receive the efficacy of the Holy Spirit. . . . The Holy Spirit is the energizing factor in the life of man. Whosoever receives this power, is able to influence all with whom he comes into contact. . . . An humble man without learning, but filled with the Holy Spirit, is more powerful than the most nobly born profound scholar without that inspiration. . . . No capacity is limited when led by the Spirit of God.”*
Every person then who longs for more creative living, for richer growth and individual development, will find that he must seek this in the realm of the spirit. He must establish a conscious relationship with this Divine Force, with these rays of the Holy Spirit pouring down upon the world. Apart from this Cosmic Sunshine, growth can be
but feeble; Man stagnates, remains but an animal, fails to reach the station of cosmic man that is destined for him.
“I came that you might have life, and have it more abundantly.” From the angle of the individual need this was the chief purpose of Christ’s mission—to disclose to man the secret of a marvelous source of power by which he could reach the glories of the Kingdom.
JUST AS man is destined to grow
to his full development by means
of the Holy Spirit, so is humanity
in its corporate form destined also
to attain to its perfection of organization
only through the aid of this
Divine Power. Humanity cannot
solve its many problems—problems
all of which arise from the carnal
and self-seeking nature of man—except
through the stimulating
Force of the Logos. This Divine
Sun shines always upon mankind;
but more powerfully at certain
epochs, the periods of the Divine
Springtime.
“Just as the solar cycle has its four seasons the cycle of the Sun of Reality has its distinct and successive periods. Each brings its vernal season or springtime. When the Sun of Reality returns to quicken the world of mankind a divine bounty descends from the heaven of generosity. The realm of thoughts and ideals is set in motion and blessed with new life. Minds are developed, hopes brighten, aspirations become spiritual, the virtues of the human world appear with freshened power of growth.”*
This is the purpose, then, of the Manifestations of God so far as their universal mission is concerned: to aid humanity to progress and evolve into that perfect organization which Christ called the Kingdom of God. For this purpose the great teachers—Moses, Christ, Buddha, Muhammad, and lastly
* Promulgation of Universal Peace, p. 91. ** ‘Abdu’l-Baha in Answered Questions, p. 124.
Bahá’u’lláh—bring not only a specific solution for the ills of mankind, but also the powerful dynamic of the Holy Spirit to revivify the souls of men and stimulate them to new spiritual growth. Without this spiritual rebirth mankind would not have capacity for carrying out the spiritual laws necessary for the maintenance of the organization of the Kingdom—an organization based upon love, upon service and cooperation rather than upon those egoistic and self-seeking qualities of man of which our present civilization is mostly the expression.
WHAT is the nature of these Manifestations
that visit the world at
certain intervals and stimulate humanity
to the creation of new civilizations,
replacing the old stagnant
forms that have prevailed? What
are these Manifestations but pure
channels of the Divine Force?
“The Holy Spirit is the Bounty of God, and the luminous rays which emanate from the Manifestations; for the focus of the rays of the Sun of Reality was Christ; and from this glorious focus, which is the Reality of Christ, the Bounty of God reflected upon the other mirrors which were the reality of the apostles.”**
As the primal impulse given to humanity by these Saviors of men die out and religion becomes stagnant, there comes a new Savior, a new focusing of the Holy Spirit upon a planet which elsewise would remain spiritually inert.
Such a period has now arrived, not only for Christendom but for Islam, for Buddhism, for the world of Confucius-in fact for all humanity. Everywhere religion is dying and is in dire need of the resurrecting Force of the Holy Spirit. To meet this need Bahá’u’lláh was manifested on this planet with a
spiritual message the most complete that humanity has ever had the capacity to hear. In this message is given not only full instructions for the spiritual life of the individual and his resurrection from the grave of self to the celestial plane of selflessness; but there is also contained the specific solution for all the problems that beset the world:—
The abolition of war and the establishment of universal peace. The abolition of race prejudice, and the establishment of a great and lasting brotherhood of man. The abolition of religious prejudices and differences, and the joining of all humanity into one great religious unity dedicated to the knowledge of the service of one God. The abolition of strife between capital and labor, and the establishment of harmonious relationships under which both these important factors of the economic world may survive in mutual beneficence. The abolition of poverty, with the assumption by society of complete responsibility for the lives of the individuals of which it is composed.
THE PURPOSE OF LIFE for the individual
is growth through achievement.
But that achievement cannot
be an isolated thing. In whatever
way we act, we are affecting some
thing or some individual. That is
the nature of action. All our growth
and achievement has its bearing
then upon the growth and achievement
of humanity and upon the
planet itself. We cannot play our part as isolated actors, but as performers in a group. It is in the group that our destiny lies. It is within this group that all our activities take place. It is for the sake of this group that we should achieve.
Today more than at any other time in the history of the world there is a marvelous opportunity for the individual to serve the group, to achieve in ways that will redound to the benefit of mankind for ages to come. It is in working for the establishment of that perfect Divine Plan for mankind—the Kingdom of God upon earth—that every individual today will find the fullest expression for his powers and the greatest enjoyment in living. Here he will feel that life is worth while. He will realize himself as living the “abundant life.”
Why then should we complain about life? We have it within our power to achieve, each according to our capacity. And when we are giving full expression to the creative force within us, we are living indeed. We are fulfilling the law of our being.
This is what brings happiness. This is the only way to tranquility. It is the path to perfection, not only for the individual but for the race. It is the path that leads upward towards those celestial heights where the rays of the Divine Sun are manifested in their full splendor.
THE Holy Spirit is the mediator between God and His creatures. It is like a mirror facing the sun. As the pure mirror receives light from the sun and transmits this bounty to others, so the Holy Spirit is the mediator of the Holy Light from the Sun of Reality, which it gives to the sanctified realities. It is adorned with all the divine perfections. Every time it appears the world is renewed, and a new cycle is founded. The body of the world of humanity puts on a new garment. It can be compared to the spring; whenever it comes the world passes from one condition to another. Through the advent of the season of spring the black earth and the fields and wildernesses will become verdant and blooming, and all sorts of flowers and sweet-scented herbs will grow; the trees will have new life, and new fruits will appear, and a new cycle is founded. The appearance of the Holy Spirit is like this. Whenever it appears, it renews the world of humanity and gives a new spirit to the human realities; it arrays the world of existence in a praiseworthy garment, dispels the darkness of ignorance, and causes the radiation of the light of perfections.”
WHEN you breathe forth the breath of the Holy Spirit from your hearts into the world, commerce and politics will take care of themselves in perfect harmony. All arts and sciences will become revealed and the knowledge of God will be manifested. It is not your work but that of the Holy Spirit which you breathe forth through the Word. This is a fundamental truth.”
THE greatest call to unity and cooperation which has ever been given is found in the profound and magnificent words of Bahá’u’lláh. Repeatedly He admonishes us that we are “all the leaves of one tree”; “the flowers of one garden”; “the members of one family”—and that the way to progress lies along the path of universal goodwill and mutual endeavor. Superstitions, prejudice, animosities of all kinds must be abolished from the face of the earth and we must not glory in loving a nation but “in loving our kind.”
This mighty call resounding from the tower of religious universality has fallen on deaf ears although years ago He addressed the monarchs of many nations, directly, pointing out that unless the “swords were beaten into ploughshares,” swords of all kinds, economic as well as military, dire distress would fall on the peoples of the earth.
According to Sir George Paish, Governor of the London School of Economics, some such thing has happened, for the opening words of his book, “The Way to Recovery,” emphasize the seriousness of the present world situation:
“The present crises is universally admitted to be the most serious the world has ever experienced, and the most difficult it has ever had to adjust.”
He points out that no comprehensive plan was made at the end of the world war to avert a world breakdown and that no concerted plan has yet been evolved, but that
the time is now at hand “when a comprehensive plan of adjustment must be formulated.”
Nations have been unwilling to act concertedly towards the ends dictated by the common good. Those nations which benefited by the world war have desired, above all things, to retain their advantages. Credit and trade have not been well nor equitably adjusted. Now there is difficulty on every hand, with possible far reaching political reactions, as evidenced by the changes in many governments, the distress of nations and the general feeling of insecurity and fear.
Each individual nation has largely been following its own policies, designed to protect its own interests. National self-sufficiency has brought the world near the rocks of bankruptcy and revolution. The motto of national prosperity regardless of other nations has been disastrous. It has also been a futile endeavor, for no nation can drive successfully towards prosperity alone.
But despite these policies there has been an ever increasing measure of international cooperation which is a hopeful sign in an otherwise drab picture. There is urgent need of greater cooperation; in fact it is the “supreme necessity” in these “days of universal interdependence.”
Sir George Paish believes that–
“No policy other than one of whole hearted cooperation between all nations can preserve the world from the grave dangers with which it is confronted and can place it again on the high road which leads to an ever increasing measure of well being.”
That this is a very difficult task, no one will deny, but the penalty of failure in this accomplishment is too severe to risk, and it is hoped that the needed increase in cooperation will come without delay.
There is a great feeling of political insecurity, despite the numerous pacts and agreements which have been consummated since the war. Economic cooperation would be the greatest safeguard against war and “economic cooperation, demands that war be made unnecessary, impossible and unthinkable.” Economic cooperation would do much to remove the feeling of political insecurity which can be nothing but a drag upon the recovery and advancement of the world.
There is also a great feeling of injustice abroad in the world to-day, a feeling that redress of past wrongs is impossible to obtain. Such impressions raise great psychological barriers to closer understanding.
The mental attitude of the world in regard to world problems is largely similar to that obtaining in the infancy of human relationships. We must learn that there is no limit to the possible volume of trade and that prosperity in one country affects others. We must recognize that one nation’s gain is not necessarily another’s loss. New truths must be learned to meet the new and changing conditions.
Forces for cooperative endeavor are gaining despite the gloomy forebodings of the present conditions. Democratic governments voicing the desires of their peoples are not so prone to be adamant to changes as long established monarchies. Easy means of communication and
travel are doing much to foster more intimate acquaintanceship among the various peoples of the world. There is a strong desire for even closer and more intimate intercourse especially as regards commerce. Civilization is being lifted from a national to an international plane.
These things and the progress of science—
“Have converted all the nations of the world from a number of isolated units suffering from a relatively low standard of well-being into a group of complementary and interdependent countries each making its contribution to the well-being of the whole . . .”
This movement met opposition from nations and individuals in favored circumstances, just as the needed acceleration in the movement towards greater cooperation is meeting opposition today in old prejudices, animosities and beliefs which must be swept away.
It is not generally appreciated that the basic industries of each nation are largely dependent on other nations, and that these basic industries are in trouble today because of the extremely low prices of their commodities, resulting from national attempts to re-introduce the policy of self-sufficiency. Many nations are preventing the export of their basic products by placing prohibitive import duties on the products of other nations. Values in the world market govern movement of basic products, and when the demand is insufficient, prices fall. High import duties in many instances strangle the demand. The value of many nation’s non-basic products are artificially maintained by a privileged position in a national, not international, market.
With such wide spread economic dislocation Sir George Paish asks:
“Is it not obvious therefore that the pressure of forces making for complete international cooperation are likely to prove irrestible in the not distant future?”
“In brief, will not the consequences of the present insular policy of the nations be so grievous until the true remedies are applied that the peoples of all countries will elect leaders with knowledge of present world economy, who will be prepared to apply the remedies for which the situation so urgently calls?”
The question of reparations is a great barrier. Each nation presented the largest claims possible and have erected tariff walls to prevent a flood of German goods. Germany in an earnest effort to pay offered her goods at low prices and reduced her own purchases, not without reactions in many parts of the world. France, for instance, will not accept goods in total payment and her gold supply is piling up. Germany’s sincere but unsuccessful endeavors to meet her obligations have earned her the privilege of more lenient treatment.
“In the interest of all nations a complete settlement both of reparations and of the other questions at issue between Germany and her late opponents has now become a matter of urgent necessity if the world is to adopt a policy of conciliation, adjustment and cooperation and thus to overcome its difficulties.”
The debts of the world add to the disorganization and tend to contract trade. They involve many phases of imports and tariffs against products and services, which might better be allowed to flow more freely.
“Taking into account America’s farming, planting and mineral industries, it will be realized that if Europe is not to be allowed to meet her debt payments by selling more of her products to America, it would be most advisable to cancel the war debts altogether in order to increase the power of America to sell her products in foreign markets in normal quantities and at normal prices, and thus to help her own industries.”
In the past nations were not averse to taking payment in goods and services. A wealthy nation would supply credit and markets. This resulted in great expansion of productive power, in trade, in wealth. Sometimes, however, production would outpace consumption, but the periods of expansion were long and those of relative depression short. Producers were assisted in selling their products to meet their obligations.
Today, for example, the United States discourages imports and debtors are compelled to reduce their purchases and consumption of goods made with the result that debtors to the United States are forced into financial difficulties, lenders private and institutional cannot collect, basic industries cannot dispose of their products, and general economic problems are made more difficult of solution.
Such obstacles to world adjustment should be removed, for “no nation can enjoy prosperity without the help of International trade.”
It is rather a discouraging fact that statesmen still seem to consider trade as a form of war. Are all imports evil and all exports good? As nations increase imports they usually expand their exports.
“If the nations will now remove the mental, political and artificial obstacles which they have erected . . . the grave danger confronting them will disappear and they will enter upon a new period of greater trade expansion than they have ever experienced.”
With reference to the gold problem Sir George Paish has this to say:
“The great obstacles to world recovery are political. When these are removed the world’s present stock of gold will be found to be fully adequate for all requirements . . .”
But he believes that whereas now distrust prevails, there can be no general recovery “without a universal spirit of confidence.” The mentality must be changed to appreciate underlying factors of the situation. Today, people are thinking for themselves and affairs are controlled in a large measure by public opinion. Statesmen and peoples fail to realize their common interests “in this age of easy and rapid communication.”
“How can there be confidence when nations, institutions and individuals are being forced into bankruptcy not by an inability or any unwillingness to produce but because almost every nation is endeavoring to prevent payment being made in the products of other nations for what it sells or for obligations due it?”
A changed mental attitude is needed. “All reasonable people believe the war a product of wrong mentality,” but the change in attitude is not complete.
“No single step that could be taken to overcome the present crisis would he as effective as the abolition of all danger of war both in the immediate and the distant future.”
Fear needs be changed into confidence, injustice into justice, and antagonism into cooperation.
“Is it not obvious therefore that the change in the political mentality of the nations must become complete, and that politically as well as economically nations mast regard each other as friends and partners, and not as antagonists?”
Definite, positive action along these lines is sorely needed. Words will not suffice.
“The conference which the situation now demands is one to which the statesmen of every country would come and would bring the greatest contribution, both political and economic, which their respective nations
could possibly make to the solution of the most difficult and dangerous crisis with which the world has ever been confronted.”
Both national and international stability is essential and each nation must contribute to the common good. National policies must be brought into harmony with international policies, and differences should be settled without further delay.
Among the measures which will facilitate the solution of world difficulties are that nations become responsible for maintaining world peace and that the European powers agree to reach a better understanding, that prosperity may again favor the world.
“The almost universal answer to this question would undoubtedly be the forgiveness of reparations, indebtedness, the cancellation of the so-called Inter-Allied debts, the removal of all hindrances to both national and international trade, and the provision of new capital and credit for world development in the same manner that it has been supplied, almost without intermission for the last two or three centuries, and more especially during the last century.”
After outlining the needs and essential changes in attitude of several of the great nations, Sir George Paish concludes that all nations must make their best contributions, exchange goods freely with others, and create political and financial confidence.
He closes with the following:
“The existing situation is without precedent. The crisis is no ordinary depression that will right itself as former crises righted themselves. It is a great catastrophe that cannot be overcome without the cooperation of all nations, great and small. . . . The distress of all nations which is rapidly growing threatens to bring universal revolution. The difficulties of adjustment are thus not diminishing but increasing. The situation needs therefore to be considered not as a depression but as a disaster which necessitates and demands the combined efforts of statesmen and peoples of all countries to overcome. . . .
“The first and greatest step that is needed is a recognition of the common danger and of the need for united action. The statesmen of Europe have already recognized the European danger. The statesmen of the world have neither admitted nor recognized the world danger.”
“Will the statesmen of all countries recognize the common danger before there is a complete breakdown, or must the peoples of all countries be subjected to unprecedented distress and suffering before the nations understand that they now constitute one great family and that they must cooperate for their common good?”
Thus from sheer economic necessity he pleads for the solution of the world troubles, for the abolition of war and animosity and for the establishment of better understanding and cooperation-for universal peace.
It is interesting to know that such an authority has the courage to speak so clearly on the complex problem of world betterment. It is more interesting to see how closely his admonitions synchronize with
the great principles of Bahá’u’lláh. The one call is sounded from the halls of commerce and politics—the other from the chambers of religion.
However accurate and profound may be the thoughts expressed in “The Way to Recovery,” ‘Abdu’l-Bahá has taught us that the underlying secrets of the difficulties of economic adjustments are spiritual in nature, and that the real solution is in following the laws of God.
One cannot read “The Way to Recovery” without feeling gratitude to Sir George Paish for his excellent analyses of the problems and their solution, and feeling that it is a book which stimulates wholesome thinking.
The world must not only “recover” materially but progress spiritually.
EINSTEIN is a man of mystery. His picture has been reproduced in almost every magazine and newspaper. Perhaps no scientist ever attained such popularity as Einstein. And yet his scientific works are understood only by a very limited number of scientists.
He has destroyed the foundation of all physical sciences. He has overthrown the universe of Newton that endured for three centuries. He is the greatest mathematician of our day. And yet there are scientists who tell us that there is nothing we laymen can derive from his discoveries.
Einstein is an intuitive thinker. He is essentially religious by nature. His private life discloses the characteristics of a saint. He has been a dreamer all his life; and as such he caught a vision of the infinity of the universe. He produced scientific proofs of the endlessness and spacelessness of the cosmos. And yet many of our scientists and philosophers fail to recognize the significance of Einstein’s contribution to modern thought.
Students of the teachings of Bahá’u’lláh have, we assume, a better perspective and can perceive, in part at least, the radical changes
Einstein’s work will eventually impose on science, philosophy and religion.
His approach to scientific problems is unique.
As an intuitive thinker, he conceives an idea first, then he develops its mathematical soundness, and then he establishes its truth.
LET US apply this same method to
other departments of human study.
If one wishes to make new discoveries
in economics, for instance, he
will conceive an ideal first. He will
recognize the fallacy of our economic
system, which condemns millions
of people to a state of stricken
poverty and deprivation for no
fault of their own. And after having
convinced himself that this system
can be replaced by one that assures
an equitable distribution of
wealth, he will concentrate all his
powers towards the realization of
such an objective.
Having caught that vision, he will according to Einstein’s method, direct all his studies and research work towards that objective. He will discard all those antiquated books and confused theories that fail to serve his purpose. Such a process of crystalization will develop a clear and positive mind that will serve as a potential asset in the Commonwealth of the future.
This new method of scientific approach, as exposed by Einstein, has been referred to by Bahá’u’lláh in the following words: “To acquire knowledge is incumbent on all, but knowledge of those sciences which may profit the people of the earth, and not of such sciences as begin in mere words and end in mere words.“
It is interesting to note that Einstein’s
statement: “I am of the opinion that all the finer speculations in the realm of science spring from a deep religious feeling” can be correlated with the following utterances of Bahá’u lláh: “Verily we have made thee the rising-place of my science and the manifestation of my wisdom to whosoever is in heaven and on earth . . . we shall raise up from thee people of wonderful sciences and powerful arts and will show forth from them that of which the heart of no servant could ever conceive.”
THE SCIENTIFIC discoveries of
Einstein will, in all probability,
have the same revolutionary effect
on our religious outlook as it had
on scientific thought. One of his
most outstanding contributions is
the complete eradication of absolutism
and fundamentalism in religion
as well as in philosophy.
All religious organizations of the past, within the reach of our knowledge, are based on doctrines that are to be interpreted as absolute and final. In the light of modern science a statement conceived by the human mind cannot hold as absolute and final. Our conception of truth is only relative and not absolute. Absolute is only infinity, which is timeless and spaceless, and beyond the comprehension of the human intellect. This is why Bahá’u’lláh said: “Ye shall be hindered from loving me, and souls shall be perturbed at my mention; for minds cannot grasp me nor hearts contain me.”
Truth is God, the Infinite, which we cannot express in words. Every religious utterance, pronounced or reasoned out by man with logic, is, therefore, only of a relative value.
Shoghi Effendi* describes as “The fundamental verity underlying the Bahá’i faith—that religious truth is not absolute but relative, that divine revelation is not final but progressive.”
This new outlook contained in the Bahá’i teachings, and now being discussed by modern science, is unknown and unpracticed by any of the former religious systems.
All indications show that modern science is turning again towards a religious interpretation of the universe. (The mechanistic conception of life is already antiquated.)
Einstein says: “Only deeply religious people are earnest men of research!” And again: “Cosmic religious experience is the strongest and the noblest driving force behind scientific research.”
Modern science could never accept a religion that is based on absolutism or fundamentalism, that is, not a religion with human measurements and interpretations.
The Prophets of all ages were the harbingers of both spiritual and material teachings, but Bahá’u’lláh said: “Know thou, that in every age and dispensation all divine ordinances are changed and transformed according to the requirements of the time except the law of love, which, like unto a fountain, flows always and is never overtaken by change.”
And ‘Abdu’l-Bahá explains what is meant by the unchangeable law in these words: “Each of the divine religions embodies two kinds of ordinances. The first are those which concern spiritual susceptibilities, the development of moral principles and the quickening of the conscience of man. These are essential or fundamental,
* Guardian of the Baha’i Cause.
one and the same in all religions, changeless and eternal, reality not subject to transformation . . . all the Divine Prophets and Messengers were the instruments and channels of this same eternal, essential truth.
“The second kind of ordinances in the divine religions are those which relate to the material affairs of humankind. These are the material or accidental laws which are subject to change in each day of manifestation, according to exigencies of the time, conditions and differing capacities of humanity.”
The rising generation is slowly realizing all this, and they are turning away from superstitions, imaginations and dogmas. They are searching for a new conception of religion, which will not limit their thoughts and aspirations to certain obsolete rules.
In the light of modern physics everything is relative but the infinite, which is not subject to space nor time.
In the light of the teachings of Bahá’u’lláh all the limitations of nature and of the human mind are earthly, while the attaining of a universal consciousness that knows no boundaries is of God.
Finally, here is a concrete statement from the teachings of ‘Abdu’l-Bahá which gives encouraging promise for the future:
“A New Era of divine consciousness is upon us. The world of humanity is going through a process of transformation. A new race is being developed. The thoughts of human brotherhood are permeating all regions. New ideals are stirring the depths of hearts and a new spirit of universal consciousness is being profoundly felt by all men.”
IT is our duty to put forth our greatest efforts and summon all our energies in order that the bonds of unity and accord may be established among mankind. 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. For thousands of years we have tried the sword and warfare; let mankind for a time at least live in peace. Review history and consider how much savagery, how much bloodshed and battle the world has witnessed. It has been either religious warfare, political warfare or some other clash of human interests. The world of humanity has never enjoyed the blessing of Universal Peace.
“Year by year the implements of warfare have been increased and perfected. Consider the wars of past centuries; only ten, fifteen or twenty thousand at the most were killed but now it is possible to kill one hundred thousand in a single day.* In ancient times warfare was carried on with the sword; today it is the smokeless gun. Formerly battleships were sailing vessels; today they are dreadnoughts. Consider the increase and improvement in the weapons of war.
“God has created us all human and all countries of the world are parts of the same globe. We are all His servants. He is kind and just to all. Why should we be unkind and unjust to each other? He provides for all. Why should we deprive one another? He protects and preserves all. Why should we kill our fellow-creatures?
“If this warfare and strife be for the sake of religion, it is evident that it violates the spirit and basis of all religion. All the Divine Manifestations have proclaimed the oneness of God and the unity of mankind. They have taught that men should love and mutually help each other in order that they might progress. Now if this conception of religion be true, its essential principle is the oneness of humanity. The fundamental truth of the Manifestations is peace. This underlies all religion, all justice. The divine purpose is that men should live in unity, concord and agreement and should love one another. Consider the virtues of the human world and realize that the oneness of humanity is the primary foundation of them all.”
* (From an address at Columbia University, New York City, April, 1912)
A Short Historical Survey of the Bahá’i Movement in India, Burma, Java Islands, Siam, and Malay Peninsula.*
The missionary journeys of the author, Mr. Roumie, with the great Bahá’i teacher Jamal Effendi throughout India, were successful in a general way. Jamal, a cultured Persian scholar of refined, venerable appearance and eloquent discourse, found no difficulty in attaining access to leading people of various Indian States, including high government officials and rulers themselves. During his stay of two years in India, he visited many important States. Everywhere he received a warm reception and his message was listened to courteously. In many cases men of influence became followers of the Bahá’i Faith, and in several places Bahá’i Assemblies were formed. The work thus begun by Jamal has continued in unbroken succession to the present day when India has reached the point of being second, perhaps, in importance to Persia itself in the number of Bahá'is.
WE left Calcutta May 1878 and reached Rangoon after a trip of seven days, steamers at that time being very slow. Our arrival in Burma was rather unusual. Though we had no acquaintances in this city, the news of our missionary journeys had been widely spread and because the difficulties in regard to our baggage and the police department had been noised abroad, all of the citizens of Rangoon knew of our arrival. At the
* The first and second installments of this series were published in the June and July numbers respectively.
wharf were many people who had come to meet us, among them a young man, Haji Siyyid Mahdi Shirazi of Egypt. We had written to him about our coming, requesting him to procure a suitable place for our residence. This he attended to, and was at the wharf to meet us upon our arrival.
Here we found in this picturesque new country everything different: new faces, new kinds of dress, new language, new manners, new food, new religion, and new forms of worship which were not known in India. There were very few Persians then living in Rangoon, and most of them rich merchants; the other foreign peoples frequenting Rangoon were Chinese and Indians. Our new friend, Haji, assuming us to belong to the wealthy commercial class had secured a large building in the business quarter. Later, because of defects in the roof, we moved to adjoining quarters in Mogul Street. Here people of all nationalities, creeds and castes came daily to see us. Jamal Effendi had the faculty of speaking to each soul in accordance with its own needs. His wisdom as a teacher was extraordinary. His audiences were always attracted and as a rule felt themselves blessed by his eloquent addresses.
The Chief Commissioner gave us a wonderful reception and listened with kind attention to our statements, promised to help us in every way possible, and gave us a letter of
--PHOTO--
Siyyid Mustafa Roumie, a renowned Bahá'i teacher, and author of this series.
introduction to the then chief secretary, Mr. J. E. Bridges. The next day we went to interview this gentleman. He received us courteously, was very kind to us, and after due inquiry into our affairs, directed us to see the Deputy Commissioner to whom he gave us a letter of introduction.
AS A RESULT of this mission of
Jamal Effendi in Rangoon many
wonderful souls accepted the Faith
enthusiastically, and in a very short
time the Cause was widely promulgated.
Then occurred a peculiar
incident due to the unwise zeal of
our Rangoon friend, Haji Shirazi.
Being a novice in the Cause and untrained
in the best way of giving
the Bahá’i Message, he took it upon himself, in a moment of great zeal, to go to the Shiite Mosque in the midst of the Friday worship; and there making a stand loudly called upon the congregation inviting them to come and see the Bahá’i teacher, Jamal Effendi. “Dont pause or tarry for a moment,” he said, “come immediately. The appointed time foretold in the Holy Books has arrived. The prophecies have been fulfilled. The Promised Ones have duly appeared. The glad-tidings of Their Manifestation is widely known in Persia and all over the world. Thousands of people in Persia have accepted this Faith, and have sacrificed lives, family and wealth in this path. Come immediately and hear Jamal Effendi in his wonderful way expound this Movement. You will see with your own eyes the new heaven and the new earth, the new sun and the new moon, the new religion and the new faith. . .” etc.
This unwise and ill-timed discourse created the greatest commotion and tumult among the fanatical Shiite congregation in the Mosque. Outcries, curses, abuse, scoffings,—were raised from every side. A terrible excitement reigned, in the midst of which Haji fortunately escaped and slipped out of the Mosque, otherwise he would undoubtedly have received fatal injuries from the mob and perhaps have been killed then and there.
The Muhammadans called a meeting to deal with this “infidel,” and a special priest named Agha Sayed Jawad, a visitor to Rangoon, brought there to officiate especially at the Feast of Moharram, rose in the pulpit and openly denounced
and abused and cursed our friend Haji, mentioning him by name. He roused the mob to fierce excitement, urging them to unite in force and violence and to eradicate the Bahá’is from Burma. He urged that our friend Haji be expelled from the Shiite Mosque, excommunicated and killed on the spot lest the whole province be won over to this heretic faith.
This provocative sermon impressed only a few of the audience. Fortunately the majority were of too much culture and intelligence to pay any attention to it.
Meanwhile we were all in the dark concerning this event—Haji, probably because he was ashamed, having given us no information concerning it. It had been done entirely without consultation with us.
What he did do was to bring a charge of defamation of character against the priest who had delivered the violent sermon against him. This charge, brought before the District Magistrate Court, after full investigation, was decided against the fanatical priest. He was obliged to execute a bond for keeping the peace for six months. Feeling disgraced by this, the priest left Burma by the next boat for Calcutta.
Soon Haji came to us again bringing half a dozen of his relatives and friends to Jamal Effendi to hear the Bahá’i Message. Haji’s father-in-law a well known merchant-having died, his wife had inherited the property and rule of the family. Since she did not sympathize with Haji in his Bahá’i Faith, it was necessary for him to leave his kindred and become separated from the family.
THE RESULT of Haji’s mistaken
zeal in the Mosque did not cause any
violent hindrance to the work as
was feared, but it was some time
before the poisonous effect of the
incriminating sermon of the priest
had died away. After all, some
results did come from Haji’s public
announcement of Jamal’s mission
as. given in the Mosque, for some of
the people who heard it were curious
to investigate the truth of the
matter.
One afternoon a young Persian gentleman of about thirty came up to see us, evidently by his appearance some one of high family. But he was most rude and course in his manner to us, and we soon noticed that he was intoxicated. Evidently he had been under the impression that we were people of low class. As soon as he entered into the presence of Jamal Effendi and recognized his culture and station in life, he realized his mistake, became silent and remained only a little while, asking permission as he left to come and see Jamal Effendi the next day.
He came punctually as promised, a perfect gentleman now both in manner and dress. We welcomed him warmly, and as Jamal Effendi discoursed to him with love and wisdom, gradually the young man‘s face shone as a result of the effect of the Divine Message with which he seemed to be delighted. He remained seated for a long time in silence, a soul enchanted. Then Jamal told him to come again the next day, for he should take time now to digest what he had heard this day. It was enough of a lesson for the present.
Jamal Effendi learned upon inquiry about him that he was a descendant of the “Kad-Khoda”
family of Shiráz, Persia, and his name was Agha Muhammad Kassim Shirázi. He had come to Rangoon to visit his uncle and cousins who had settled here many years before and were clothing merchants.
This youth now came every day to see us and soon was a confirmed Bahá’i. Later he told us how he had come first to see us as a foe, and purposely had made himself intoxicated in order to inflict some fatal injury upon us. But what a miracle, he said, that he had returned the next day and the next and the next, impelled by his attraction to the Cause. This youth received many wonderful Tablets from Bahá’u’llah.
In Rangoon we had many followers from the Sunnite community
and some from the Shiite community.*
In the Sunnite community were Meolvi Abdul Subhan Koreishes, his five sons, his wife and his wife’s sister and mother, as well as other relatives belonging to this family. This composed the largest Bahá’i family in Rangoon. They subsequently received many Tablets from Bahá’u’lláh and ‘Abdu’l-Bahá.
Among the Shiite community also there were a large number who received Tablets from Bahá’u’lláh and ’Abdu’l-Bahá, and from this community a group journeyed in 1899 to Haifa; they were the pilgrims who went with the sacred marble coffin, made in Mandalay for His Holiness the Báb, which was placed in the Tomb of the Báb on Mt. Carmel.
* The Muhammadan world is divided into two main groups: the Sunnites and the Shiites. The Sunnites (Turkey, Arabia, part of India) are literal followers of the Word and acknowledge the Caliph as their spiritual head whom they look upon as the spiritual and temporal successor of Muhammad. The Shiites, on the contrary, do not accept the Caliphate, considering that Omar usurped this rule by his martyrdom of Ali and his two sons. They believe in the hidden spiritual succession of Mahdis, the twelfth Mahdi yet to be revealed would be the return of Muhammad. They follow interpretation rather than the letter of the Qur’an and in the interpretation depend upon their priests, who thus have great power over them. They are more excitable than the Sunnites.
- O inner heart
- Thru which the rivers of God’s love shall flow,
- Thou art the Gate
- By which a waiting world will know
- That glorious Orb
- Who rose o’er Persia’s slowly yielding night
- To flash a host of angels into flight.
- O Gate of God,
- Ope Wide Thy door
- And let the vista of Thy mystic lore
- Reveal the pre-existent plan
- To make of earth a paradise for man.
- Take Thou our hearts and gently lead us in
- The chalice of supernal grace to win.
- Lead us beyond our hopes; beyond our tears;
- To see that Beauty Whom Thy soul reveres.
- O Gate of God!
I SHALL never forget my pilgrimage in 1922 to “La Fourmiliere” at Yvorne, Switzerland, home of the great scientist, philosopher and humanitarian, Dr. Auguste Forel, recently deceased. He was then in his seventy-fourth year and crippled by paralysis as a result of a previous stroke. His enunciation was poor, it was difficult for him to formulate his thoughts rapidly in words, his hands were crippled and writing was extremely arduous for him. Yet the thing which impressed me most in my day’s visit and communion with him was the feeling of a great intellect and a great soul expressing itself through the crippled medium. One could see plainly that the spirit of the man was undiminished, his intellect as powerful as ever. It was only the channel through which that intellect could reach the world that was effected. What an argument for the immortality of the soul! His brain had become injured, his mind not at all. His spirit, may we say, had become even greater as a result of his physical disability.
Dr. Forel showed me with interest and indefatigable patience his works ranged about on the numerous shelves of his study, innumerable books on a wide range of subjects. He had literary command of two languages, German and French, in each of which some of his publications had appeared. In addition, copies of his works had been translated into almost every language of Europe. All these he showed me with pride.
* Le Monde social des fourmis.
Besides his own publications, these book shelves which surrounded the room on every side from floor to ceiling, were piled thick with other publications which he used as research material, all divided into sections according to subject matter. Here no housekeeping diligence was allowed to invade. This room was sacred to Dr. Forel and his literary work. Everything must be left as he himself left it, so that he might know just where to put his hand on anything that he wished. It was not as orderly as a modern office or library. But it was evidence of the strange paradox that a creative mind which is most orderly in its power to organize intellectual material, may be in the organization of the material environment somewhat cluttery. For the mental and physical energy is given in such cases to the organizing of ideas, and no time or energy is left for tidying up.
With the keenest interest Dr. Forel showed my wife and myself five volumes on the life of the ant* which has just been published in French. This work has later been translated and published in this country. He turned to the different parts of the book, and gave us a long discourse in elucidation of the text and of the illustrations, telling us how he came to make his discoveries. At the age of twenty-one, he had published a book on the ant, the observations and discoveries of which he never had reason to modify. By coloring with cobalt the food which he fed the ants, and
by keeping food from all but one ant at a time, he made the discovery of the strange social stomach of the ant which is anterior to its own individual stomach. Food is first turned into liquid form in this social stomach and from there regurgitated and shared in case of need with other hungry ants, only one-nineteenth being kept to go into the individual stomach.
He showed us an illustration of the valve which leads from the social stomach into the individual stomach. I remember my attempt at that time to picture to myself in how far we must consider the workings of this valve to be automatic, and in how far we may consider this a voluntary ethical effort on the part of the ant.
DR. FOREL gave us many interesting
incidents of his life. He said
that as a boy he was not very fond
of studying. He was poor at Latin
and mathematics. What he loved
best was to linger on his way to and
from school to study insect life by
the roadside. From the age of six
years he observed the snails, the
wasps and the ants. At the age of
eleven his grandmother, appreciating
his fondness for insect life, gave
him a rather costly book on the ant,
highly prized by him ever since.
This book he said, was a great formative
influence in his life; for it led
him into making the study of this
remarkable insect his major life
work.
At the age of twenty-one, as stated above, he brought out his first work on the ant, which made him famous. Others too have become world authorities on the ant, but Forel has the honor of having
--PHOTO--
Dr. Auguste Forel, distinguished scientist, scholar and humanitarian.
added more variety of ants to the knowledge of science than any other man, and of having formed the largest collection of ants in existence, which later he donated to the Natural History Museum of Geneva.
DR. FOREL had a many sided mind.
Both his interests and education
covered many spheres of human
thought and study. He received the
Doctorate of Medicine, also of
Philosophy, and made distinguished
contributions to the science of psychiatry,
myrmocology and philosophy.
He published books which became
well known on such subjects
as hypnotism, alcoholism, psychiatry
and the sex life. “The
Sexual Question,” published late in life, has been widely circulated and has been translated and published in this country.
During his long life of scholarly achievement, Dr. Forel published more than four hundred different works. The mere enumeration of these filled a pamphlet of thirty pages which was published by his friends in Vienna in 1908 on the occasion of his sixtieth birthday.
DR. FOREL’s medical and psychiatric
work at the lunatic asylums
of Munich and of Zurich (of the
latter he became director) turned
his attention to the fatal effects of
alcoholism. From then on it became
one of the chief missions of
his life to combat in every way possible
this curse. I recall with what
fire and indignation he spoke to me
of how besotted drunkards get, how
filthy they make their homes, and
how tragic their inebriation may become
for their wives and children.
This poison which leads men to foul
and evil deeds of which they would
otherwise be incapable, seemed to
him one of the greatest curses of
humanity. He was one of the first
in Europe to found a temperance
society. When he bought the property
at Yvorne he told me that he
had the vineyards torn up to make
place for vegetable and flower gardens.
“On the first of September 1928,” says the “Feuille D'Avis de Lausanne,” “thousands upon thousands of the people of Europe wrote their recognition of the master of Yvorne as a compassionate physician, a courageous struggler against alcohol and all forms of vice, as a learned psychiatrist, a seeker who
revealed the world of the ants, and a thinker who showed the people prophetic vision and the voice of a life free, peaceful, united and happy. All of which he lived as he recommended.”
Shortly after the world war, which was a tragic blow to his humanitarian belief in the ideals of world peace, he came in contact at Karlsruhe—(where he was visiting his daughter and son-in-law, (Mrs. and Dr. Brauns)—with the teachings of the Bahá’i Cause. The principles enumerated by Bahá’u’lláh for the New World Order, those lofty ideals for world peace and world brotherhood, so deeply impressed Dr. Forel that he became himself a Bahá'i.
“I found Bahá’u’lláh had years ago declared the very principles which I had come to believe in, he told me, therefore I wished to be considered a follower of Bahá’u’lláh.”
From that day on “the grand old man” of Switzerland devoted his life largely to the promulgation of these principles of Bahá’u’lláh. “He served Bahá’u’lláh with immense capacity and indefatigable faithfulness up to the day of his passing,” says of him Miss Martha Root, Bahá’i teacher and world traveler, who visited him a few years before his death, “He was truly a glorious and loving apostle of Bahá’u’lláh.”
“Dr. Auguste Forel,” she declares, “was one of the great Bahá’is in Europe. Wherever, in lecturing at the leading universities of Europe and the far East, I spoke of Dr. Forel, his great achievements and his Bahá’i acceptance, the students listened with keen interest and acclaimed their approval with tremendous applause. And when I
visited the chief cities of Switzerland to lecture about Bahá’u’lláh’s universal principles for world peace, every city and every educator in Switzerland had heard of these teachings from their celebrated patriot and scientist, Dr. Forel.
“I had the privilege of visiting Dr. Forel in 1929,” Miss Root further states, “and I consider him one of the greatest humanitarians I have ever met—one of the most just, most kindly, most intelligent. He was a genius who saw the truth and the power of Bahá’u’lláh’s teachings to usher in a New Era in divine civilization.”
IT IS or interest in connection with
the later life of Dr. Forel to know
that one of the most important Tablets given by ‘Abdu’l-Bahá to the world was addressed to this great scientist. The Tablet dwelt chiefly on the proof of the existence of God and the immortality of the soul, Dr. Forel having been, up to the time of becoming a Bahá’i, a positivist; he was an ardent humanitarian devoted to the advancement of humanity but not believing in the existence of God or the soul. This remarkable exposition of ‘Abdu’l-Bahá on the scientific proofs of the existence of a Divine Creator and of the soul was accepted by Dr. Forel. It would be well if this Tablet could be studied in every university in the world, and by every scientist and religionist.
An extract from the remarkable Tablet of ‘Abdu’l-Bahá to Dr. Forel mentioned in the above article. For the complete Tablet the reader is referred to The Bahá’i Magazine, Vol. 14, pp. 101-109.
WE regard knowledge and wisdom as the foundation of the progress of mankind, and extol philosophers that are endowed with broad vision. . . .
“Now concerning mental faculties, they are in truth of the inherent properties of the soul, even as the radiation of light is the essential property of the sun. The rays of the sun are renewed but the sun itself is ever the same and unchanged.
“Consider how the human intellect develops and weakens, and may at times come to naught, whereas the soul changeth not. For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul dependeth not upon the body. It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own. The mind is circumscribed, the soul limitless. It is by the aid of such senses as those of sight, hearing, taste, smell and touch, that the mind comprehendeth, whereas, the soul is free from all agencies. The soul, as thou observeth, whether it be in sleep or waking, is in motion and ever active. Possibly it may, whilst in a dream, unravel an intricate problem, incapable of solution in the waking state. The mind, moreover, understandeth not whilst the senses have ceased to function, and in the embryonic stage and in early infancy the reasoning power is totally absent, whereas the soul is ever endowed with full strength. In short, the proofs are many that go to show that despite the loss of reason, the power of the soul would still continue to exist.”
DRAMATIS PERSONAE:
- Sir John and Lady Gray
- Frances (daughter)
- Mr. James Magnus
- Rev. Goodenough
- Roduki Effendi, a traveling teacher
IT is a quaint and pleasant sitting-room whose windows overlook a broad river shining in grey and silver, and fringed by a few trees.
An ancient barge, heavily laden, drifts slowly down stream.
Afternoon tea is being arranged on a small table to right centre of the room. Lady Gray, a gracious motherly woman, is seated there putting some finishing touches to a bowl of flowers.
Sir John Gray, a white-haired statesman, is standing on the hearth-rug filling a cigar box with fresh cigars. He is a dignified man with brows drawn in fine lines of anxious thought.
Sir John—It is scarcely like your
usual tact, my dear, inviting this
colored gentleman to meet our
guests.
Lady Gray—(Quietly) Just wait till you see him, John. He’s not a bit darker than a Spaniard or Italian. Besides, it is surely time that we gave up these foolish prejudices about a person’s skin.
Sir John—Yes, of course. But you know the Rev. Goodenough is not too tolerant of any religious ideas other than his own. Although I must say that, as parsons go, he’s pretty broad-minded.
* Author's Note: The gestures and movements portraying the emotions of the characters are, of course most necessary in order to impart reality to the spoken dialogue, but these must be left to the skill of the Producer. It has not been possible, in the circumstances, to give more than slight indications.
Lady Gray—(to maid entering with cakes, etc.) Yes, Mary, put them there. (Continues arranging the flowers.)
Sir John—By-the-way–you said he is a kind of travelling teacher. What does he profess to teach?
Lady Gray—(calmly) He is going round the world spreading the ideals and principles of a great Movement which—he declares—is divinely inspired.
Sir John—Humph!—Divinely inspired! I wonder what his reverence will say to that!
Lady Gray—And that a practical application of these spiritual principles would solve all our modern problems.
Sir John—(with short laugh) I should like him to have just half an hour in my shoes at the Home Office!
And I can’t imagine that Jimmie will appreciate anything that the East has to say about the management of coal mines.
Lady Gray—(with gentle coolness) I don’t think you need be uneasy, John. One can at least always rely upon Oriental courtesy.
Sir John—(meaningly) Oriental–yes!
Enter Frances, young, with fair shingled hair, wearing an artists overall and carrying palette and brushes. She pauses at sight of tea tray.
Frances—Oh!—I quite forgot—your tea-party!
Lady Gray—Be quick and change Dear. (As she is turning away).
Sir John—(calling her) Frances! . . . I suppose you know we’re expecting a stranger this afternoon—a Persian. . . . Persia—the home of the Arts.
Frances—It is hardly likely that he will have any opinions to otter on modern Art. (Turning swiftly to Lady Gray.) What is he, Mother?
Lady Gray-You will see for yourself, my darling.
Frances-(going out on door to left and aside to herself.) Something morally devastating, I suppose. Religion–politics–money! . . . A real boring afternoon I can see!
She exits on left, as maid announces–door to right—Mr. Magnus. He is middle-aged, stout, and very well dressed. He shakes hands with hostess, accepts a cigarette from host, and stands talking.
Mr. Magnus—Came down from the mines in record time, and then got held up for nearly ten minutes. . . . Never think we were facing severe economic depression to see the traffic.
Sir John—Trouble again with your men?
Mr. Magnus—Yes, the usual. Higher wages—shorter hours. I just won’t stand for it (gloomily). It means another strike, I’m afraid.
Sir John—My wife tells me that a Persian friend she has invited to meet you holds a kind of—magic solution—for all these difficulties.
Mr. Magnus—A pretty big order that, Sir John!
Door opens, maid announces Rev. Goodenough. Tall and thin with glasses. He shakes hands and talks with hostess.
Rev. Goodenough—I was very interested
in your kind note, Lady Gray. There is no doubt much that we may learn from the East (with slight condescension).
Lady Gray—(sweetly) I am so glad that you were able to come.
Sir John–(jocularly) I hope you have all your guns ready, Sir; for I understand that Roduki Effendi is something of a theologian.
Rev. Goodenough—Oh, I like to keep an open mind, you know. It doesn’t do to be dogmatic these days. (Takes cup of tea from hostess.)
Enter Frances. As she is greeting guests, footsteps are heard approaching.
Sir John-(glancing at wrist watch, observes smilingly) The virtue of punctuality, anyhow!
Door is opened and Roduki Effendi enters. Maid does not announce him, and lingers a moment, staring after him curiously.
Company betray, by little signs, surprise at his appearance and apparent age. He is a youthful looking man, dressed in Persian costume of pure white, small neat turban crowning dark, rather long hair brushed back behind ears, buttoned tunic and sari. His bearing is upright and dignified, his voice and manners pleasing and extremely courteous, conveying an impression of happiness combined with alertness and strength.
A breath as of spring seems to come into the room with him.
Everybody looks interested.
Frances—(aside to Lady Gray). And I thought he’d sure to be a real old fossil!
Quite naturally the Traveller is given a seat in centre of the group after being introduced all round,
and tea and cakes are handed about, to be followed later by cigars and cigarettes, as the following conversations proceed.
Sir John—I hear that you are a great traveller, Effendi, and well acquainted with the state of affairs in this part of the globe.
Effendi—Yes—the whole world being—so to speak—my home, I perceive that the needs and problems of both East and West are, fundamentally, the same.
(His voice is quiet, measured and courteous.)
Mr. Magnus—(rather loudly) But you’re better off, in some ways, than we are, Sir—with our strikes, trade unions, and unemployment.
Effendi—Ah, no! Only our spirit of discontent, greed and class prejudice has always taken a somewhat different form.
Mr. Magnus—(makes a little gesture of surprise. The others begin to listen intently.)
Lady Gray—You mean, I suppose, the terrible castes, and so on?
Effendi—Yes. For with us the dividing lines are formed rather by religious beliefs and superstitions than by the size of the banking account.
Rev. Goodenough—Yet it is surprising how much more charitable people are now than they used to be. At any rate we do not leave our unemployed to starve.
Mr. Magnus—(with conscious benevolence) Yes, and of course some form of public charity it must be–or the dole. But in my opinion both are equally pernicious. If only—as you were saying Sir—(turning to Effendi) we could get rid of this ugly temper among the workers, this bitter class prejudice and discontent
(strolling towards window). But meantime the whole industrial system of the country is in more or less chaos, and drifting–like that old barge out there (waving hand towards window as he moves again to company)—to heaven knows where!
Effendi—(sympathetically) If the captain of the ship does not know the port of destination, how can he steer his course?
Mr. Magnus—That’s just it! How in the dickens can he? We capitalists have no unified policy or plan of action at all . . .
Effendi—Yet the plan is there—only waiting to be adopted.
Mr. Magnus—(eagerly) Really? I’ve never heard of it then. Whose is it?
Effendi—(with quiet emphasis) It is God’s. (There is a significant hush. Company exchange glances. Mr. Magnus looks very disappointed).
It is a part—only a part—of an all-inclusive and constructive plan which He is giving, not to your country alone, but to the whole modern world.
Sir John—(urbanely) Well, granted that this is so, by what means do you suggest this—eh—Plan may be applied?
Effendi—In the industrial world by means of intelligence, and a sympathetic imagination.
Frances—(handing tea, stops, and repeats softly with pleased surprise) Sympathetic—imagination!
Rev. Goodenough—(carefully wiping his glasses) Just the golden rule—of course—the golden rule!
Effendi—(smilingly assenting) Certainly. But the golden rule as applicable to the social and economic
conditions of a great industrial age.
Lady Gray—(leaning forward eagerly) Which means, Effendi—?
Effendi—That owners of factories, mines and big businesses would cease to regard their employees either as inferiors, or as cogs in a machine; but would consider the happiness and welfare of the workers equally with their own.
Mr. Magnus—But you’ve no idea the enormous increase I’ve already made in the wages of my men.
Effendi—But wages are not enough!)
(Several voices repeat in surprise–not enough!)
Effendi—No, because the worker needs to put his heart and energy into his business, and to feel that he has a personal interest and ambition in the particular work he is doing.
Mr. Magnus—(appealing to Sir John and Lady Gray) Now, isn’t that just what I’ve always said?
Lady Gray—(nodding) Yes. You have often complained.
Effendi—Yet this interest should not be difficult to secure. Why not introduce a system of bonuses and fair profit-sharing, say—a certain number of shares assigned to each employee. This, combined with frank and open dealing on the part of the directors, would surely serve to transform the discontented employee into a happy and willing partner and co-worker.
Mr. Magnus—(with surprised dismay) And you really think—it must come—to that?
Effendi—Unless you wish to suffer far greater losses.
Frances—(handing her Mother a cup) Yes—Mother—for Mr. Magnus. He will need it extra strong. (Magnus motions her to be careful.)
Sir John—(helpfully) You know, Jimmie—the kind of thing that a few firms are already trying out in the States and Australia-with quite satisfactory results, I believe.
Mr. Magnus—(slowly and thoughtfully) Yes–I think I catch the idea. Good-will, cooperation and all that-as a sort of illumined self-interest. But—my dear fellow, as you are only too well aware, there’s a whole vicious circle of other problems involved—currency—tariffs—customs. . . .
Sir John—It seems to me that none of these questions can now be solved by any country alone. So rapidly is the world becoming a single economic unit, the distress or prosperity of one must affect all. What do you think, Effendi?
Effendi–That is, happily, true. For this is the Hour of Unity of the sons of men, and there is awakening in the consciousness of mankind a new keen realization of their essential oneness. So—let us strive to fling wide open the rivers of commerce, and remove the barriers of suspicion, fear and jealous rivalry by means of international co-operation and trust, by unified systems of distribution and exchange of wealth, goods, produce and natural resources. For glory is no longer his who only loves his native land—glory is his who loves his kind!
Interracial amity has been taught by Bahá’is since the early days of the Cause when Bahá'u’lláh so marvelously proclaimed the oneness of humanity in His teaching, “Ye are all the leaves of one tree, and the drops of one sea.” And again, “Do ye know why We have created you from one clay? That no one should exalt himself over the other. Ponder in your hearts, how ye were created . . .” Many other similar instructions are found in the Bahá’i teachings. The following reports the Conference for Race Amity held at the Bahá’i Summer Colony in Green Acre, Eliot, Maine, during August.
THE Oneness of Mankind is one of the fundamental Bahá’i principles. Adherents of the Bahá’i faith understand the vital importance of the practical application of the teachings in the daily living, for deed not words are essential in this Age of Light.
Conferences or conventions organized for racial amity under Bahá’i auspices have covered a decade and have been uniformly successful. Such occasions always bring a glad exhilaration with wealth of thought, felicity of expression and spiritual understanding. The latest conference held in Green Acre, Eliot, Maine, in August of this year was no exception, indeed it even surpassed the sanguine hopes of its sponsors.
One of the most significant contributions to the Conference was the address by Mr. William Leo Hansberry, Harvard scholar, specialist in the Department of History, Howard University, Washington D. C., who unfolded recent studies in anthropology, paleontology and archaeology bearing upon the continent of Africa. His two lectures, “Negro Civilizations in Ancient Africa” made a deep and lasting impression not only by their profound learning but by his ability to express the discoveries almost entirely in common parlance and a way intelligible to the laity. He presented knowledge of recent
years which has completely changed current ideas among the learned about Africa and the influence of its Negro inhabitants upon the great civilizations of the past. As a result many now believe that Africa has a prior claim to Asia as the cradle of the human family. There has come to light positive proof of great kingdoms and empires which formerly existed in Eastern, Western and Central Africa which often surpassed the better known cultures of Europe and Asia. These findings upset the idea that Central Africa and its Negro peoples have had but little part in human history. This region of the world has had a most decided and positive sway over the destinies of mankind. Science fortified by ancient literature now shows that European types of people in very ancient times emigrated there from Africa and that this is quite manifest, it is claimed, in most of the Mediterranean races. It was shown quite clearly that these African peoples played a much more important part than has been realized in early prehistoric civilizations.
Mr. Hansberry’s lectures were illustrated by numerous pictures of fossils, monuments, paintings, tombs, sculptures, temples etc. These showed the features of kings and other great characters unmistakably Negro. The story of the
human race in evolution and his description of Proplipithacus haeckelli, the supposed missing link of the scientists, a very interesting little creature which gradually evolved through such stages as Australopithicus africanus and Homo rhodesiensis, Homo capensis, types found among African fossils and similar to types in other continents, all finally culminating in Homo sapiens, presented a very fascinating study. The effect of climate upon hair and features over long periods of time was also scientifically explained.
He accepted from the standpoint of his researches without reservations the Bahá’i principle of the oneness of humanity.
THE SOCIAL ASPECTS of race relations
claimed a session and a half
of the convention and two special
meetings extra, growing out of a
spontaneous desire to deal more intimately
and directly with problems
of daily life involving the color line
or to cheer the hearts by disinterested
kindness. Questions were
asked and many voices were raised
in consultation with no trace of inharmony.
What do we owe to our
fellow beings of another race? How
can we aid them if victimized by oppression
on the one hand or heedlessness
or indifference on the
other? The lordly ideals of Bahá’u’lláh,
the lofty exhortations of
‘Abdu’l-Bahá, the strident notes of
Shoghi Effendi all gave light to
consultation. A friend from far off
New Zealand, wise beyond his years,
gave an enlightening account of the
high standards of justice maintained
by the English settlers in New
Zealand to the Maori, the aboriginal
race, which has brought the latter, but half century ago cannibals, to the highest plane of social, political, cultural and spiritual awakening.
The power of the Prophet brings new birth. The new teachings of the new day are adequate for unity in race relations. This work is one of the most needed and inviting for service. Justice to our fellow beings clarifies our vision. The ignorant can and must be taught. The heedless must be attracted and even the dead must be revived! People born in an atmosphere of prejudice are not hopeless. Such conditions yield to spiritual training. Association with those who firmly but lovingly take the stand for right may often bring astonishing results.
Improvements in the ways of transportation with justice for all; education which proves the subjective as well as objective harm of human prejudices; practical ways of handling situations and people; the need of keeping willing workers busy and therefore happy; the need of friends themselves finding opportunities to serve a world full of sorrowing hearts; are some considerations that require action. Truly an amity convention is one that has life.
How the psychology of suffering masses may be affected by the knowledge that somewhere in the world there is a group of people who believe in justice and fair play is something to ponder. That which is, is affected by that which ought to be. The real is influenced by the ideal. Ideals must be cherished and spread. Should ideals disappear all worth while in humanity would soon be lost. So idealists and workers came augmenting the joy
of life, while many others sent expressions of regret. Among the latter is a man of great influence, former governor of a neighboring state, who asked to be remembered when such another convention is held.
One of our seasoned workers who could not attend in person sent her address which contained among other beautiful thoughts this exhortation:
“Amity is a campaign requiring patience, knowledge and spiritual guidance, holding the good of another in mind vigilantly lest satisfaction in a deed blind us to its quality. Let us determine that not one day shall pass without an effort towards racial amity. Thousands of little acts, small sacrifices which are within the reach of all will bring great results. God will assist us to march forward to a new day in the relationship of all mankind.”
THE SPIRITUAL part of an Amity
Conference is always most important
and it was emphasized by the
chairman on the opening night.
After quoting a number of the most
powerful and beautiful of the
Bahá’i teachings, he said:
“If the light is one, is it possible any longer to view and treat mankind as separated by color, race or merely material origin? We are meeting tonight representatives of many races in a world baffled and confused by the serious problems of adjustment that confront it. If a man wishes to plant a garden and raise fine vegetables or fruits and has no suitable instruments such as plow, hoe and seed, he is helpless. Such is the condition of the world today. Mighty forces are at work
which no man can subdue unless equipped with divine instrumentalities at present unknown or unacceptable to the statesmen and governments of the world. Nevertheless these instruments exist and are divinely fitted for the work at hand. Therefore it remains for those who are informed of their existence, who are conscious of their perfect adaptation to the needs of the world to demonstrate their perfect fitness, usefulness and uniqueness to heal the wounds of the world. This is a mighty task. But be assured that Divine Assistance is at hand to strengthen and assist and confirm every soul who arises for this supreme service to mankind.”
The Sunday morning session, was especially planned to teach man’s sole dependence on God and His creative Power. The chairman read the divine explanation of man’s creation in the image and likeness of God. A voice from the far South told of distressing conditions which could only be remedied by a heavenly power. The one universal outlook is the spiritual. The slow but steady process which makes success certain, that of striving to gain the respect, esteem and affection of those we try to teach received due emphasis. An account of prayer at the Shrine of Bahá’u’lláh and the immediate answer was impressive.
The Spirit of the Glory of God seeks willing mirrors for its reflection in the world of man. Those who pray, those who are active in service under the shadow of guidance may perceive its power. Eyes may see the signs of God. Ears may be attentive to celestial music. Hands may serve. Feet may tread
in the foot steps of the True One. Minds may reflect the ideals of the Kingdom. Knowledge from Him may teach His ways. Hearts may favor His loved ones. This is the way of amity, which is quite free from personalities, but at all times relates to the eternal realities.
One of the most effective workers writes: “I was inwardly impressed during the three days of the conference, and particularly at the unique and wonderful atmosphere of the musical and fellowship meeting Sunday night, that the Pentacostal outpourings were flowing. I don’t think I have ever seen or experienced
before such an utter demonstration of the blending of races as on that evening, nor witnessed such love as passed to and from every heart. This is the first realization at Green Acre of what ‘Abdu’l-Bahá told us to participate in. This is the answer to Green Acre’s problems, spiritual and material. The message from Shoghi Effendi through Miss Easterbrook a recently returned pilgrim from the Holy Land,—clearly points to this as the solution,—‘an emphasis (there) upon the racial harmony.’ You should feel radiantly happy.”
Excerpts from at talk given over the National Broadcasting Company Radio, New York City, and printed in the Honolulu Star-Bulletin.
THE intermingling of Oriental and Occidental cultures in Hawaii is a topic on which a volume could be written. A whole evening of discussion would not exhaust all phases of the subject.
At the outset one is faced with the attitude of some of our good citizens and my good friends on the Pacific coast, that the mingling of these cultures, the Orient and the Occident, is impossible. They tell us that the barriers are insurmountable, that any intermingling must result in lowering the standards of all concerned.
The immediate answer to that point of view is the life of Hawaii, where the Orient and the Occident have intermingled, formed unions, so to speak, taken of value something from the East, and something from the West.
Hawaii is one place on this earth where the evils of racial caste have been reduced to a minimum. To my mind this is the secret of the successful development of sterling citizenship in a territory that is the strategic key to the Pacific; strategic in the commerce of the Pacific; strategic in the scheme of defensive control in time of emergency; strategic in the good will among the peoples and the races whose homes are in the lands about the Pacific ocean, the peoples on whose good
sense, good judgment and good will depends the continued and permanent good will of the Pacific. . . .
THE HAWAIIAN indeed is well denominated
as an amalgam race.
Contrary to the popular conception,
the Hawaiian population is steadily
increasing.
Though not of pure Hawaiian blood, the mingling of the races with the Hawaiian has probably furnished a foundation for the high character of American citizenship in Hawaii, a citizenship where representatives of pure blood families of the Occident, pure blood families of the Orient, mingle freely and on terms of social equality with pure blood Hawaiians and mixtures of ancestry that in some instances combine in one family the ancestral strains of New England, Europe, Hawaii, and China. . . .
When you realize that there is no public or private school in the Territory of Hawaii where a child is barred from the school for reasons of race, you have a better appreciation of why we speak of the future with confidence and point to our past and present citizenship with definite pride. . . .
WITH SUCH a situation prevailing among our people; with such an atmosphere pervading Hawaii’s social, political, business and neighborhood life, it is natural for Hawaii to become known as a human laboratory, a proving ground to determine how the peoples of the Pacific may adjust themselves so as to avoid the mistakes of bitterness, suspicion and antagonism that have punctuated the history of the Mediterranean and the Atlantic. . . .
And thus we feel that we of Hawaii, with all our races and mixtures, are, besides having the joy of living in the most beautiful place of the world, making a definite contribution to the future happiness and material welfare of the Pacific area by doing daily what so many have said cannot be done—mingling the cultures of the Orient and the Occident on even terms. If any doubt it, come to Hawaii, observe for yourself, form your own estimate. If you come as a doubting Thomas, we are confident you will leave a convert and an evangelist in the cause of happier human relationships that create the eternal foundations of enduring friendships and peace between nations.
“The world of humanity is like unto one kindred and one family. Because of the climatic conditions of the zones, through the passing ages colors have become different. In the torrid zone on account of the intensity of the affect of the sun throughout the ages the black race appeared. In the frigid zone on account of the severity of the cold and the ineffectiveness of the heat of the sun the white race appeared. In the temperate zone the yellow, brown and red races came into existence. But in reality mankind is one race. Because it is of one race unquestionably there must he union and harmony and no separation or discord.”
THE PROMULGATION OF UNIVERSAL PEACE, being The Addresses of 'Abdu'l-Bahá in America, in two volumes. Price, each, $2.50.
BAHÁ’U’LLÁH AND THE NEW ERA, by Dr. J. E. Esslemont, a gifted scientific scholar of England. This is the most comprehensive summary and explanation of the Bahá’í Teachings as yet given in a single volume. Price, $1.00; paper cover, 50 cents.
THE WISDOM TALKS OF 'ABDU'L-BAHÁ in Paris. This series of talks covers a wide range of subjects, and is perhaps the best single volume at a low price in which 'Abdu'l-Bahá explains in His own words the Bahá’í Teaching. Price, paper, 50 cents; cloth, $1.00.
BAHÁ'Í SCRIPTURES. This book, compiled by Horace Holley, is a remarkable compendium of the Teachings of Bahá’u’lláh and 'Abdu'l-Bahá. It contains a vast amount of material and is indexed. This Paper Edition (only ¾-inch thick) Price, $2.50.
THE BAHÁ'Í WORLD, a Biennial International Record (formerly Bahá’í Year Book). Prepared under the auspices of the Bahá’í National Assembly of America with the approval of Shoghi Effendi. Price, cloth, $2.50.
All books may be secured from The Bahá’í Publishing Committee, Post office Box 348, Grand Central Station, New York City.
FIVE MONTHS' subscription to a new subscriber, $1.00; yearly subscription, $3.00. Two subscriptions to one address, $5.00. Three subscriptions to one address, $7.50. Ten new subscriptions to one address, $25.00 (in United States and Canada). If requested, the subscriber may receive one or more copies and have the remaining copies sent to other addresses.
Two subscriptions, one to come each month, and one to be sent in a volume bound in half-leather, at the end of the year, $5.75 of the two subscriptions; postage for bound volume additional.
Single copies, 25 cents each; ten copies to one address, $2.00. Address The Bahá’í Magazine, 1112 Shoreham Bldg., Washington, D. C.
Bound volumes Nos. 15 and 16, covering the years 1924 to 1925 and 1925 to 1926, contain many of the most valuable and instructive Bahá'í teachings compiled from the writings of 'Abdu'l-Bahá, on such subjects as Education, Peace, The Solution of the Economic Problem, Cooperation and Unity, Proof of the Existence of God, and others equally as important. They also contain articles on various phases of the Bahá'i Cause and its teachings contributed by Bahá'í writers and presented with clearness and accuracy, reports of conferences and conventions, Bahá'í News and Travel Notes and other interesting information. Volumes 17, 18 and 19 contain valuable material and information for students of religion, sociology, science, etc., both Bahá'ís and non-Bahá'ís.
All volumes carry illustrations of great historical value.
Bound in half leather, each volume $3.50; if two volumes are bound together, for $6.00; postage additional.
All of the bound volumes of earlier years are filled with such remarkable spiritual teachings of the New Age that they constitute a priceless library. Volumes 2, 3, 4 and 5 contain many sublime records of 'Abdu'l-Bahá's teachings, addresses and interviews in Europe and America. (Volumes 2 and 3 are now exhausted and Volume 4 cannot be supplied in a complete form as several numbers of this volume are exhausted.)
Volumes 7 and 8, which are, also, often bound together, contain the wonderful compilations on the Divine Art of Living and the New Covenant.
Volume 9 contains varied records from the Holy Land and 'Abdu'l-Bahá's words on the material, intellectual and spiritual education of children; and both volumes 9 and 10 filled with Tablets of 'Abdu'l-Bahá written after the Great War.
Volumes 11 and 12 contain many Tablets and pictures and inspiring accounts of visits with 'Abdu'l-Bahá at Haifa, where members of all religions and races gathered in unity at the table of the Master. Volume 12 also gives the immortal narrative of His last days on earth and His ascension into the Kingdom.
Volume 13 contains priceless letters of Shoghi Effendi, Guardian of the Bahá'i Cause, articles of universal interest and other valuable material.
Volume 14 contains letters of Shoghi Effendi, also his translations of the divine writings of Bahá'ulláh and 'Abdu'l-Bahá as well as a brilliant series of articles and historical accounts.
Bound in half leather, single volumes $3.50; if two volumes are bound together, for $6.00. Postage additional.
