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| VOL. 22 | NOVEMBER, 1931 | No. 8 |
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 | NOVEMBER, 1931 | NO. 8 |
| Page | |
The Light of the World, ‘Abdu’l-Bahá | 241 |
What of the Future? ‘Abdu’l-Bahá | 249 |
The Appeal—A Poem, Edith Burr | 226 |
Editorial, Stanwood Cobb | 227 |
The Driving Storm, Dale S. Cole | 230 |
Waiting For a Man With a Message, Sir Martin Conway | 235 |
Dr. David Starr Jordan, Martha L. Root | 237 |
A Pathway for Eternity, Gretchen Westervelt | 238 |
Drift and Direction, Florence E. Pinchon | 242 |
A Man Without Trouble | 247 |
Bahá’i Pioneers, Siyyld Mustafa Roumie | 250 |
Educator and Publicist, Alain L. Locke | 254 |
Songs of the Spirit—Poems by E. T. Hall, Mary Alice Pearman Ethel Clair Murray | 256 |
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.
- By His side I wandered and saw His hands outstretched
- To give.
- Under the beautiful sun of glory He walked,
- Administering to the poor,—no word of censure,
- Only a quiet giving of self, always a giving of self.
- And I could only smile and wonder, not understanding.
- Yesterday, when the blue haze of morning covered the world,
- I came upon Him unawares;
- He stood pensive, contemplating the drifting clouds
- Above Mount Carmel.
- Suddenly the garment of sorrow descended upon Him,
- And I felt Him surrounded by warring elements:
- A myriad voices tore the delicate fibre of His being;
- At once He seemed overcome with longing
- And fell prone upon the warm earth.
- Alas, I heard Him sob and I shuddered—
- But I understood.
- “Thine aid, O Father!” He whispered,
- Soaring to heaven with soul-pinions fleet;
- “Thine aid, O Father! Thy children stand on a precipice,
- Caught in a whirlwind of destroying forces;
- Help me to reveal the loveliness of Thy desire for them!
- Let them look into the heart of Thy glory!
- Thou hast called me. Ere I cast the earth mantle away,
- I would tie the jeweled sandals of love upon their feet,
- That when I am gone, they may remember, remember!”
- Then I saw the blue haze of morning shift.
- The destroying forces were withdrawn,
- And the clamour of tongues was lost
- In a solemn thrill that came down the mountainside.
- Among the low shrubs I lay quiet.
- Soon a figure, wrapped in a long, flowing robe, passed me,—
- A figure magnificent.
- My soul—burdened, weighed down, beheld the white form,
- And purged of all else but the heaven I yearned for—
- Reached out in the silence.
- Today He is gone!
- His mantle of earth He has laid aside;
- Only the wonderful whiteness of His presence
- Still lingers.
- I have looked into the heart of His desire for me
- And am content, for I understand.
| VOL. 22 | NOVEMBER, 1931 | NO. 8 |
of the world whether religious, political or ethical, ancient or modern, find in the teachings of Bahá’u’lláh the expression of their highest wish . . . These teachings constitute the all-inclusive
power among all men, and are practicable.”—‘Abdu’l-Bahá.“NO ONE has any plan!” said a friend to me recently as we were discussing the confused and chaotic condition of the world today. “Every one is discussing the situation but no one has come forward with a perfect plan to remedy conditions.“
It is true that the statesmen and economists of the world find themselves baffled by the peculiar symptoms, as it were, of a cultural disease sweeping over humanity and threatening the overthrow of civilization itself. Rivalry, fear and hatred between races, nations and classes the world over are disturbing the stability of the present order. In addition to that comes the terrible economic collapse which no one seems able to remedy.
How can we remedy these evils which now effect the very foundations of human living upon this planet? Every one has ideas. But who has a perfect plan? Even if some one did come forward with a perfect plan, how could the whole world be brought to accept this plan and put it actually into execution? When we realize how difficult it is to carry out a logical and beneficial reform in a single city or even in a small town, the obstacles in the way of actually effecting a
world-wide reform in economics and world government seem insuperable.
SOME YEARS AGO, meditating upon
this very problem as to how humanity
could discover and put into
practice a perfect organization, I
came to the conclusion that humanly
this was impossible. For man,
being basically an individualist,
would not universally acquiesce in a
new plan, even when proposed.
And for any human being to attempt
to mould all of humanity with
its diverse traditions, racial differences,
and individual idiosyncrasies
into the pattern of a perfect civilization
would be absolutely impossible.
But the thought occurred to me, that if some one should appear upon the planet plainly endowed with divine inspiration and divine authority, like the Prophets and Teachers of the past, such a character could both propose and effectuate a plan for the perfecting of humanity.
Strangely enough it was not long after this that I discovered such a thing had actually happened, that a perfect plan for a new humanity had been given to the world by Bahá’u’lláh—not only with spiritual
insight but with spiritual force sufficient to enroll as loyal and devoted followers of this plan individuals of every clime, of every race, of every creed and of many distinct nationalities. I discovered that so great had been the devotion of these followers that they had been willing to sacrifice possessions, family, and even life itself—to the extent of twenty thousand martyrs—for this Great Cause which they saw as the Cause of God for this day and generation.
STUDYING unprejudicially the
great plan laid down by Bahá’u’lláh,
no reasonable person can find
in it faults either of commission or
of omission. The great principles
therein enunciated: of the oneness
of mankind, the independent investigation
of truth, the abolition of
racial and religious prejudices,
the substitution of universal peace
for the cruelties and wastes of war,
the establishment of a great
brotherhood of man upon the planet,
harmony of science with religion,
the establishment of universal education
the world over, a universal
auxiliary language, an international
tribunal,—these principles have for
years commanded the respect of all
unprejudiced thinkers. And today
when such reforms are plainly seen
to be so much needed for the tranquility
and prosperity of mankind,
there is a fast growing appreciation
of the world-order of Bahá’u’lláh
on the part of statesmen, economists
and earnest thinkers of all types.
This plan seems capable of solving all the problems which confront humanity. It is all-inclusive. There is nothing in it that should be left out, and there is nothing left out
that should be in it. In other words, it is a perfect plan.
SO MUCH for the plan. It is already
here it seems, and the friend
who said to me “But no one has any
plan,” was unaware of this platform
laid down by Bahá’u’lláh for
the perfecting of humanity. The
plan exists. But how about its execution?
Can the world’s millions
of diverse races, creeds, nationalities,
temperaments and intellectual
backgrounds be persuaded, first
to accept this plan, and secondly to
put it into operation?
The average person, upon hearing of these great ideals of Bahá’u’lláh, reacts to them with the statement, “Beautiful ideals, but impossible of fulfillment.” Let us see if this be true. Certainly if these plans were proposed by an ordinary human it would be true that they would be impossible of fulfillment. For the individualistic bias of the human mind and temperament, and the egoism and self-seeking which are the strongest motives of man’s conduct, would interpose insuperable barriers.
But BAHA’U’LLAH brought not
only a plan. He brought also a
spiritual power which gripped as by
a powerful magnet the hearts of
men; enrolled them as devoted and
zealous followers; and changed
their very natures, moulding them
into the form required for this perfect
civilization.
Since the promulgation of these teachings by Bahá’u’lláh, thousands, nay, millions of citizens representing nearly every country of the world have become followers of the Bahá’i Movement. This means
that they have absolutely accepted the Plan of Bahá’u’llah,—not only because it appeals to their reason, which it does; but also because they see it as the Divine Plan for humanity. To it they vow their full energy and power. They are endeavoring with heart and soul not only to live and carry out this plan as regards their own lives; but also to spread these ideals throughout their community, their country and even throughout the world—so that all humanity may in due time come to accept this vision and cooperate with it.
The Writings of Bahá’u’lláh have already been translated into fifteen languages and circulated among all types. And it is not the intellectual only who are influenced by these ideals. From every class of society, from every degree of culture, from every type of person, are drawn these loyal and ardent followers who are willing to give life itself for the spread of the Bahá’i Cause.
SO WE HAVE not only the perfect
plan, but we have the dynamic
power operating to put this plan
into effect—a power operating in
the hearts and consciences of humanity.
What more is needed, then, than the gradual spread of this plan throughout humanity, the accession of other millions to its ranks of followers, and their devoted efforts to carry out this plan in their own lives and in the life of their communities?
Reader, if any one says to you that no one has any plan for curing the various ills that threaten civilization today, say to that person that he is mistaken; that a plan has already been given, and is actually being carried out. Say that this plan is perfect in all its details; that it contains every necessary solution for the evils of human society; and that it commands the respect and admiration of all those who give it their unbiased attention.
In the perplexity and desolation of world thought today, there is no more cheering prospect than that of the Bahá’i Movement developing to the point of successfully carrying out the Great Plan of Bahá’u’lláh. And I know of no greater motive for efficient action and for spiritual growth on the part of the individual than the appeal of this noble Movement to the heart and conscience of mankind.
“Bahá’u’lláh, we should readily recognize, has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal principles, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He, as well as ‘Abdu’l-Bahá after Him, have, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world and the proclamation of the reign of righteousness and justice upon the earth.”
“O Son of Man! If calamity befall thee not in my path, how wilt thou tread in the way of those who are content in My will? If affliction overtake thee not in thy longing to meet Me, how canst thou attain to the light of the love of My Beauty?”
“I am not impatient of calamities, in God’s way, nor of affliction for His love and at His good pleasure. God hath made affliction as a morning shower to this green pasture and as a match for His Lamp whereby earth and heaven are illumined.”
TO a hardy soul there is something compelling in the whip and lash of a driving storm. To be out in it, to bare one’s face to the rain, is to touch one of nature’s vibrant cords. We may flinch at the flash of lightning, tremble at the crash of thunder, and cringe before the destructive force of the wind, but in it all there is an element of grandeur, of sublimity, of irresistible power which arouses awe and wonder.
The young sapling bends before the blast, its branches whipping in the wind. The whole tree, and every fiber in it is being tested. The roots—are they firmly enough implanted to withstand the pressure on the leaves and branches? The slender trunk—will its fibers break or tear under the tremendous forces of tension and compression? Is there enough elasticity to cushion the effects of the sharp gusts? And after the fury has passed, can the beautiful little tree summon its recuperative powers and resume its life, erect in the rain and sunshine, through the changing seasons, functioning as nature intended? Or will it snap, crashing its foliage to the ground to wither there in brown impotence?
However somber the possibilities of tragedy in such a test, it is overshadowed by the implication of mystery. Why should the little sapling
be called upon to undergo such vicissitudes? Is it that some element of strength be instilled into its fibers, thence to its seeds, that generations of increasingly stronger trees may grace the slope of woodland glade?
Science seems to answer “yes,” that in nature many things become strong where there are compelling reasons for their doing so. This strength is not acquired instantly, but during the slow process of withstanding many storms and of gradually reinforcing the fibers of being and transmitting this additional strength into the never ending and dynamic stream of life.
We may view natural meteorological distrubances with momentary fear knowing that the storm will pass, and that in time any resultant damage will be repaired, but when the storms assail our social, economic and political institutions and methods, we have not the same assurance because we are dealing with more or less intangible things. While wind cannot be seen, it can be felt and does not seem so mysterious as the apparently sinister and subtle forces which attack our material operations so ruthlessly. We are at a loss to know how to repair such damage. Seemingly brilliant remedies prove ineffective and we become baffled and discouraged, when purely human endeavors seem incapable of solving difficulties.
Tests are old, as old as the world and the universe itself. Nature has always imposed tests and thereby has evolved those species of animals and things which best serve the purposes conceived for them.
Science and industry have taken many pages from the book of nature, but none which assume greater importance in these enlightened but troublesome days, than the method of proof by test. Tests—chemical, mechanical, electrical-prove the fitness of things and combinations of things. Tests—intellectual, emotional, psychological and spiritual—determine the metal and caliber of individuals and try their souls.
PROOF BY test is a scientific and
natural method. It may be severe
and not without pain, but the mere
successful outcome engenders
strength. Proof by test is positive.
Positive forces and methods accelerate
progress and therein lies
some compensatory consideration
for those subjected to tests ever
more severe.
A good designer knows that his structure is not complete and trustworthy until proven, therefore testing is a vital part of any constructive program. Trials may result in failure but from the bitter ashes of failure, through increased knowledge and experience, a hardy, rugged structure evolves, to fulfill the designer’s purpose and to embody his dreams.
A careful designer also knows that his structure, whatever it be, ship, building or machine, must withstand not only the usual stresses of everyday utility but it must be able to withstand the destructive tornadoes of emergencies. Therefore
there is incorporated in it a factor of safety. Every bridge, however small, is built to carry several times the normal load imposed upon it.
An intelligent person knows that not only must an individual be so balanced—intellectually, emotionally, and spiritually—as to meet with poise the demands of ordinary life, but if that individual is to withstand tests, trials and vicissitudes and maintain his equilibrium and effectiveness, he must also have a factor of safety, a reserve beyond the usual demands, and the amount of such excess power is the guage of his ability to rise above his environment and to progress against the opposing currents which he may have to breast.
This reserve is also the measure of his faith in God and his compliance with the Divine Will, for his reliance is on Divine Power, irresistible and all-sufficient, and he acts with the assurance of Divine confirmations.
Every test that we meet successfully strengthens the fibers of our beings, increases our confidence, and prepares us to meet even harder tests. Spartan as this may be, it is nevertheless true, and always has been. It will probably always be so. A life of ease may easily become one of retrogression.
A test well-met is a victory earned and suffuses the individual with thankfulness that, through the kindness of God, strength has been acquired, fear dispelled, confidence attained and balance assured.
Individual crises are the woof of life. National tests are not uncommon, but when the whole world is storm—wracked one cannot help but
wonder what the result will be. Such wholesale tests cause us to fear for the welfare of humanity as we have never feared before. Individuals may stand or fall without affecting the total result very greatly, unless there be tremendously large numbers of them. Businesses may fail and a nation here and there go financially or socially bankrupt without causing a great deal of concern. But when it seems that the whole world is involved in trials and tribulations the like of which is unknown to historical record, humanity wonders what is the wisdom and mystery of these hurricanes and catastrophes, which can shake the very foundations of civilization.
However difficult and insistent our own personal problems may be, their significance pales in comparison with the plight of the world. Were it not for assurances given in the Bahá’i Revelation, the situation would seem almost hopeless and that our concern could only end in despair.
WHEN WE are unable to control
the forces in play about us, when
our experience does not teach us
what they are or how to handle
them, when there is no precedent to
copy, and no leadership in evidence,
when material means are ineffective,
and the scheme of life as we
have known it in the past threatened
with unpredictable changes from
obscure influences, then we turn to
some realm beyond the material
and physical for enlightenment, inspiration
and guidance.
To the untutored savage, storms were supernatural forces which he could not understand. He cowered in abject fear before them and attributed
* Divine Art of Living, p. 126.
all sorts of superstitious powers to their fury. It is quite possible that a considerable heritage of this kind has come down to us, and when we are weighed down by adversity, we lose our sense of perspective and question the justice of a scheme of things which forces some of us to undergo great hardships while others speed along unimpeded and luxuriously. In such a state of mind the poison of envy is distilled to further disturb our equilibrium. When one is ill, in a state of nervous tension, worried or frightened, it is very difficult to pronounce sound judgment and to reason clearly. It is then that we must rely on the Divine Power.
“Do not think for one moment, that these trials and ordeals are confined to thee. In reality all the people are surrounded with sufferings so that they may not attach their hearts to the world, but will seek for composure and rest in the Divine World and beg for the bestowals of the Kingdom.”*
Peoples hearts, many of them are attached to the world and worldly things. The seriousness of the present world business depression registers itself forcibly on most people because it has so shackled the business world. When income is reduced, savings and property endangered, the situation becomes very real and intimate. At first people think only of the outward effects but when the tests become severe, when people become helpless before economic disturbances, then it is realized that there are deep lying causes which involve spiritual considerations, and in turning to the Divine Physician we learn the true significances of values.
Christ said, “Come unto me all ye who are heavy laden and I will give you rest.” Where else can stricken humanity turn for guidance today but to God and how soon will the realization of this become general? If all the world turned sincerely to Him, the troubles being encountered would be considered a very small price indeed.
TESTS, WE are taught are necessary,
and it is not possible to be
saved from them. But we are assured,
that “there is a great wisdom
therein of which no one is aware but
the wise and knowing.” A realization
of this wisdom is attainable. It
is made clear in the Bahá’i Teachings.
It is at once the solace and
inspiration which we have to give
to an ailing world.
“Were it not for tests, genuine gold could not be distinguished from the counterfeit.” In this day of the application of science to the welfare of humanity, it is essential that the designers know which metals they can trust and how far they can trust them under stress and strain. Likewise, it is even more essential that each individual assay himself and ascertain his own weaknesses, that he may know of what he is capable, and seek to strengthen himself, that he may have a full share in dispelling the dark storm clouds which hover over a distraught world community.
“Were it not for tests, the courageous could not be known from the coward.” Especially in troublesome times, is it essential to know upon whom we can depend, and to attain that degree of courage which will urge us to act constructively.
“Were it not for tests, the people
of faithfulness could not be known from those of selfishness.” Thus by tests will those among us emerge who will have the ability to guide humanity away from the selfish practices which have made the economic situation so complex and baffling, to lead nations into closer agreement and to guide humanity into the way of God. Great spiritual leaders have been vouchsafed us. The need is to apply their admonitions, as quickly and completely as possible.
“Were it not for tests, the intellects and faculties of the scholars in the great colleges would not be developed.” In the midst of suffering, it is hard to realize the great educational possibilities and force of tests. However, the sapling bending before the blast of the wind is being taught even if in a hard school. Unconsciously, it seems to understand that it must strengthen the fibers of its being and transmit such strength to succeeding generations.
“Were it not for tests, the sparkling gems could not be known from worthless pebbles.” In the labyrinthian byways of life and thought, it is essential to be able to recognize that which is fundamental, that which is true, and to weigh the real significance of things and events. How can we exercise the kind of judgement necessary if we are not taught by tests to acquire the requisite knowledge and how to apply it?
”Were it not for tests, the fisherman could not be distinguished from Annas and Caiaphas who were amid glory (Worldly dignity). Were it not for tests the face of Mary, the Magdalene, would not glisten with
the light of firmness and certainty to all horizons. These are some of the mysteries of tests which we have unfolded unto thee that thou mayest become cognizant of the mysteries of God in every cycle.”*
TESTS, TRIAL, hardships and afflictions are being experienced on an unprecedented scale. There are few corners of the world today which are not affected. If tests are conducive to the development of the individual, how much more effective they should be in contributing to the advancement of the world, for when such large numbers are affected the combined force of their actions, their thoughts, their hopes and aspirations, their longing for peace and security is multiplied many fold and can be a very potent force of itself, but when the yearnings are supplemented by the realization that God’s way is the only way—the effect will be irresistible and profound, touching every sphere of life.
Becoming disturbed to the extent of committing rash and ill advised actions adds to the burden of the individual and the world at large. When the tempest rages it is time to remain calm and well poised. “Be patient in time of affliction and trial, endure every difficulty and hardship with a dilated heart, attracted spirit and eloquent tongue in remembrance of the Merciful. Verily this is the life of satisfaction, of spiritual existence, of heavenly repose, divine benediction and of the celestial table. Soon the
* Divine Art of Living, p. 127.
Lord will extenuate thy straightened circumstances even in this world,” ‘Abdu’l-Bahá advised an inquirer, and we may all appropriate His kind words to our own needs.
Tests are a part of the training of teachers and every one possessed of the knowledge of the Divine Plan wants, most sincerely, to be an effective teacher. We are told that unless one accepts suffering and undergoes trials and troubles, he can reap no reward nor can he hope to attain success and prosperity. We must endure tests “so that the infinite Divine out-pourings may encircle” us and so that we may “be assisted in spreading the fragrances of God.”
A truly discerning person will not be too disturbed by tests because he foresees the final result, the end of which the storms are but a means, that the aim Divine is the revivification of the world. Storms may trouble the uncertain, who see but the physical phases of the play of forces and are saddened thereby and frightened “at the surging of the waves which storm the shore.”
What a firm and unshakable foundation for the conduct of all human affairs would result should all the people of the world be fully cognizant of the Divine Plan and active in its application! What suffering could be averted should they do this voluntarily instead of waiting to be forced into it by utter despair in the failure of all human measures!
SCIENCE has been advancing by giant strides in our days. The veil which hangs between the known and the unknown, which science every day endeavors to pierce, is tending here and there to become very thin.
Science itself, in the examination of the constitution of matter, has led many wise and learned men, in consequence of their researches, to realize that there must be light behind all material things—a spiritual something which it is difficult to grasp and yet impossible to define.
Such a feeling is widespread amongst thoughtful people today. We are waiting for someone who will not overthrow the old revelation, who will not disestablish the old faith, but who will carry us into a wider field and will give us a new vision of a world that is beyond, a new vision of the unknown and the eternal, toward which we ordinary folk can but blindly grope.
Thirty years ago I and my companions were standing on the shore of an Arctic island waiting the arrival of a ship that was to carry us away. We had shot our last cartridge, eaten our last biscuit, and we were waiting for the ship that did not come. We waited and anxiously watched the horizon for a day or two. At long last a little puff of smoke appeared very far away. It was the herald of our deliverance.
Thus we, the puzzled people of the modern world, are waiting on the shore of eternity, each one of us authentically on its very margin, every day looking out on the unknown, waiting for a message of salvation, waiting for a new message which this world longs for.
We want something more than ecclesiastical refinements and aesthetic frills, something more than a slight change in this or the other prayer of ceremony. We want a new spirit—a wider revelation. We are waiting for the man who shall come with his lips touched with the live flame from the Altar of God. He will bring a new message, a new revelation from heaven of the meaning of the eternal verities.
As it is, our ordained shepherds know not where are the pastures, and so “The hungry sheep look up, and are not fed.”
--PHOTO--
[Signature:] David Starr Jordan
ONE of the Presidents of American universities whose name will go down the centuries because of his friendship with ‘Abdu’l-Bahá and for his unprecedented contribution to world peace is Dr. David Starr Jordan, President Emeritus of Leland Stanford University in Palo Alto, California, who passed on, on September 19, 1931.
The writer had the privilege of a little talk with Dr. Jordan in January 1931, at his home in Palo Alto where he had entertained ‘Abdu’l-Bahá in 1912, the day the latter spoke in Leland Stanford University. Although this President and scientist of such international repute was ill, on this January day I called, his face suddenly lighted up with a splendid fire of interest as I said that I was a friend of ‘Abdu’l-Bahá. His first words were:
“‘Abdu’l-Bahá! I always remember ‘Abdu’l-Bahá because He worked for World Peace! Give my love, my very best love to Shoghi Effendi, grandson of ‘Abdu’l-Bahá
who is now the Guardian of the Bahá’i work!” He added: “I wish you could speak on Bahá’u’lláh’s principles in our university; but I am helpless, my work in this world is over!” And tears came into his eyes.
The writer told him that his peace plan, his noble achievements were working for him all the time, and that university students in Europe, in China and in Japan were studying and adopting some of his measures. She did speak in his university on “The Bahá’i Movement.”
As an apostle of peace who welcomed ‘Abdu’l-Bahá to Leland Stanford University, Dr. Jordan will be long remembered. His work as a scientist and educator is outstanding, but greatest of all has been his work for universal peace. He was fittingly chosen President of the Carnegie Peace Foundation and Director of the World Peace Foundation. He will always have a leading place among the American heroes who have led in the plans for world peace.
“When man dies his relation with the body ceases. The sun is reflected in the mirror; the mirror reflects the light and brilliancy of the sun, but the sun does not reside in the mirror. It does not enter nor come out of the mirror, nevertheless one sees it in the mirror; so the soul reflects itself in the body. If the mirror be broken the sun does not die. The body is the temporary mirror; the spiritual soul suffers no change, no more than the sun does, remaining eternally in its own station. Even as in the world of dreams when all the physical faculties are in abeyance and the soul travels in all realms seeing, hearing, speaking,—so when the physical body decomposes, the soul is not affected.”
IN a recent book one of the characters speaks of memories as being of two kinds: the kind that is “just a sort of knowing how something in the past happened,” and “when suddenly everything seems to be happening all over again.” Looking back over the religious experiences and training that were a part of my life through high school I find memory functioning just as the little girl described.
“In the past” I went to an orthodox church, Sunday school, and Christian Endeavor. During the last year in high school I also acted as organist for the church services. But, as vividly as though it were happening all over again is the breathless search for, and firm conviction in the reality of fairies. Born on Midsummer’s Day, the legend was early told me that therefore I was under the direct control of the fairies; and never did I doubt this for had they not again and again granted me certain material desires that has seemed impossible of attainment. Equally vivid are the moments when a need for guidance or for understanding of a problem led to a sincere carrying out of a ritualistic precedure of my own devising as I turned to Pallas Athene. Just when I ceased finding aid in fairies and in the Grecian goddess of Wisdom I can not say positively but the habit certainly persisted, even though more and more infrequently, into high school.
During this same period there was an interest in such school acquaintances
as I knew to be of different race or religion than myself. In spite of the social disapproval of my own group I constantly found friends amongst these others and learned that fundamentally there were no differences.
A few years later found me in one of the four or five largest cities of the United States working in close association with people of other races, colors, customs, and creeds. Eagerly I learned about their customs, their beliefs. (Of course one could not help being puzzled over the family who was so sancitified it could do no wrong even thus found with the contents of your pocket book! Because my family desired it, I affiliated with a church, choosing one of an historically liberal denomination. Here it was possible to establish social contacts. It meant but little more.
My real religion at this time was ‘brotherhood’. Means of expressing it were found in an International Club, the League for Industrial Democracy, and similar agencies. No longer needing the church as a social agency my attendance became very desultory until the development of another church whose leader was a social reformer. Here at last was institutionalized religion trying to interpret the ethical teachings of Jesus in terms of social living. The brilliant sermons held me intellectually, but always there was a quest for certain values and realities on which these teachings were supposedly based. I knew Jesus only as a teacher to be honored, a
teacher whose ethical teachings satisfied though I felt they had rarely been carried into practice. Again the church retreated; why tie theology to ethical teachings? For a time I drifted in a current of activities which filled each day but after a few months a growing sense of futility pervaded my thinking; no longer sure of myself in the face of a complex urban civilization I longed as never before for some centre of reality. Still I sought in organized religion but failed as I always had failed to have any conscious awareness of God. I knew beyond any doubt He must exist if only somewhere a Path might be found. Unable to maintain the early reliance on Pallas Athene, I sought for Something that should replace that childhood security.
It chanced that the young reformer was called to another city and another field. In the ensuing period I was attracted by a series of sermons on world religions. These sermons were followed by a forum. Already somewhat familiar with Islam and Judaism through friends in the International Club I listened eagerly; God was not there. There did evolve, however, a realization that the fundamental teachings of all religion seemed to be similar. Toward the end of the series during a discussion period one speaker was introduced to us as the representative of a Conference soon to take place in the city. As we left the church my companion and I found ourselves continuing the discussion with this person. The conversation led to an appointment for another time as we seemed to have much in common. That night I found myself unable to forget the stranger. I
was also possessed of an intense feeling that something was soon to occur that for me would be in some way a crisis. I did not connect this feeling with the stranger.
In the days that followed there was placed in my hands a small blue book having on its cover the figure nine. Here I first learned of a movement whose twelve principles embodied those things which I had found hitherto scattered through many agencies and organizations. This interested me but casually because my entire attention was bent upon fathoming the personality of our new friend. Back of her, through her surged a power such as I had never known before, a power that I felt must be the answer to my quest for Reality.
The Conference ended, the people connected with it left. I turned again to the little book reading it through with great care. Impressed by the twelve principles I decided to give more attention to the history of the movement. Another revealed religion! Annoyance and irritation were my inevitable reactions. The booklet was tossed on the desk. More restless than ever, I plunged again into activity that should preclude thinking. In spite of this “as if it were happening all over again” memory brought back sentences from the little book and I spent much time trying to integrate them with the unusual impression made by our friend of the Conference; somehow one must explain the other.
After several weeks, contrary to all my habits, I wrote to her asking, haltingly enough, for more information about the Bahá’i Movement. Certainly she read in that
letter all the things I found it impossible to ask coherently or concretely. Return mail brought a letter, a copy of “Bahá’u’lláh and the New Era,” and a small book of prayers. The latter, after a casual glance, was put aside for prayer was only ‘wishful thinking,’ how could it seem otherwise in the light of the only real prayers I had ever uttered, those to Pallas Athene. I read the book from cover to cover in an initial attitude of antagonism and sceptism. This attitude gradually changed until, closing the book, I acknowledged an intellectual assent.
In the months that followed I reread such parts as dealt with social conditions, skipping the chapters which told about the Báb, Bahá’u’lláh, and ’Abdu’l-Bahá. They seemed to be great Teachers similar to Jesus, Muhammad, and Buddha; this was the only reaction to Them at this time.
Later, in putting my desk in order, the little book of prayers came to light. Remembering the chapter on prayer in “Bahá’u’lláh and the New Era,” I read them all. Certain ones were marked and these I reread. Their power penetrated my intellectual assent and there began to develop a realization
* Dr. J. E. Esslemont, Baha'i Publishing Committee.
of their potency. I decided to memorize one or two of the prayers and use them regularly over a given period of time; hoping against hope that they might prove to be, not just wishful thinking, but a bridge which would lead to God.
During the weeks that followed I continued the experiment, wavering between indifference and hope. So gradually did inner conviction of the Station of Bahá’u’lláh evolve that I failed to recognize it until the day I first visited the Bahá’i Temple. There, in the “Dawning-Place of the Mention of God,” that place so pregnant with the spirit of the New Day, I first experienced the presence of God.
It is sheer coincidence of course
that it chanced to be Midsummer’s
Day, but so it was. The early connotations
of that day have faded,
into a memory of “something in the
past that happened.” The Bahá’i
Cause with its divine philosophy
which goes so far beyond my former
concept of social living permeates
all my thinking, all my actions.
It has given me also that
other kind of memory “when suddently
everything seems to be happening
all over again;” a precious
memory that is the end and the beginning
of a quest,—the presence of
God.
“Hitherto the world has been as a child at the breast, able to receive and manifest but little of the powers of the Spirit. Now it is entering the age of its maturity, and it is possible for the divine teachings, confirmations, bounties and spiritual laws of God to appear perfectly because now there is capacity.”
THERE are periods and stages in the life of the aggregate world of humanity which at one time was passing through its degree of childhood, at another its time of youth but now has entered its long presaged period of maturity, the evidences of which are everywhere visible and apparent. Therefore the requirements and conditions of former periods have changed and merged into exigencies which distinctly characterize the present age of the world of mankind. That which was applicable to human needs during the early history of the race could neither meet nor satisfy the demands of this day and period of newness and consummation. Humanity has emerged from its former degrees of limitation and preliminary training. Man must now become imbued with new virtues and powers, new moralities, new capacities. New bounties, bestowals and perfections are awaiting and already descending upon him. The gifts and graces of the period of youth although timely and sufficient during the adolescence of the world of mankind, are now incapable of meeting the requirements of its maturity. The playthings of childhood and infancy no longer satisfy or interest the adult mind.
From every standpoint the world of humanity is undergoing a reformation. The laws of former governments and civilizations are in process of revision, scientific ideas and theories are developing and advancing to meet a new range of phenomena, invention and discovery are penetrating hitherto unknown fields revealing new wonders and hidden secrets of the material universe; industries have vastly wider scope and production; everywhere the world of mankind is in the throes of evolutionary activity indicating the passing of the old conditions and advent to the new age of reformation. Old trees yield no fruitage; old ideas and methods are obsolete and worthless now. Old standards of ethics, moral codes and methods of living in the past will not suffice for the present age of advancement and progress.
This is the cycle of maturity and re-formation in religion as well. Dogmatic imitations of ancestral beliefs are passing. They have been the axis around which religion revolved but now are no longer fruitful; on the contrary, in this day they have become the cause of human degradation and hindrance. Bigotry and dogmatic adherence to ancient beliefs have become the central and fundamental source of animosity among men, the obstacle to human progress, the cause of warfare and strife, the destroyer of peace, composure and welfare in the world.
While this is true and apparent, it is likewise evident that the Lord of mankind has bestowed infinite bounties upon the world in this century of maturity and consummation. . . . Heavenly teachings applicable to the advancement in human conditions have been revealed in this merciful age. This re-formation and renewal of the fundamental reality of religion constitute the true and outworking spirit of modernism, the unmistakable light of the world, the manifest effulgence of the Word of God, the divine remedy for all human ailment and the bounty of eternal life to all mankind.”
DRAMATIS PERSONAE:
Sir John and Lady Gray
Frances (daughter)
Mr. James Magnus
Rev. Goodenough
Roduki Effendi, a traveling teacher
A group of people in an English drawing-room have been discussing the existing industrial unrest and the deplorable economic conditions and possible solution. A mysterious stranger from the Orient, Roduki Effendi, impresses them with his suggestions for a more perfect civilization. He says that the hour of unity is at hand, that men are awakening to a realization of their essential oneness, that the solution of the economic depression is the removal of all suspicions, fears, jealousies and rivalries between nations, and the establishment of international cooperation with universal systems of distribution and exchange.
Mr. Magnus—(aside to Rev. Goodenough sitting back in chair and accepting cigar) Idealistic; . . . but one must admit thoroughly sensible . . . might be worth trying out.
Rev. Goodenough—(pleasantly superior) Certainly the right—and I should say—quite the obvious direction.
Sir John—(rises from couch beside his wife and takes up favourite attitude on hearth-rug).
But, of course, all this happy–one might almost call it—“spiritually democratic” state of affairs is a mere Utopian dream in the present condition of this country—to say nothing of the world in general.
Effendi—But is not every advance in human welfare at first but as a poet’s dream—or a vision in the mind of some great Seer?
Rev. Goodenough—(from the depths of a comfortable chair contributes) Where there is no vision the people perish.
Sir John—Exactly. For as far as political faith or vision is concerned we’re certainly drifting into a dangerous position. The masses are full of fear and anxiety, or else strangely indifferent, while the younger generation appear to have no convictions about anything.
Frances—(from a seat in the window) But Dad, we don’t know what to be “convicted” about. It all seems such a queer muddle!
Sir John—Oh, I didn’t mean to blame you young people. Even we experts (with apparent anxiety) find it almost impossible to agree on any policy adequate to deal with the ever-increasing difficulties.
Lady Gray—(sympathetically) It must be a dreadful worry for you, John. The blind leading the blind—so to speak.
Sir John—(trifle nettled) Not quite as bad as that, I hope, my Dear. But (frowning) I must admit that, where government is concerned, our democratic system seems to have largely failed. We often cannot get the right men for responsible posts. Parties tend to split and multiply—valuable time is wasted in mere bickering and nullifying each other’s efforts. Naturally the people are losing faith in us—and Communism-Bolshevism—and all kinds of rival factions are on the increase . . . (getting anxious and excited).
Mr. Magnus—I should just think so!
Sir John—(then slowly, as thinking aloud) I sometimes wonder whether some supreme leadership
. . . a kind of super dictator . . . might not prove a solution. Yet . . . no mere man could . . . (voice trails off. There is a little pause, then—)
Effendi—(softy and reverently)—Only a man charged with the power to apply the laws of God.
Sir John—(suddenly stiffening) I have not found religion much use, so far, in the solving of these practical problems.
Effendi—(graciously persuasive) But did you not say that you need the best men for the task of government? Not necessarily those who possess money, social position, or personal ambition—but those who, by reason of character, ability and disinterestedness, could hold the confidence of the nation—in fact—spiritually-minded men?
Sir John—Well—yes. Of course it really comes to that.
Effendi–Therefore, would not the most effective form of government consist of a body of such men who would meet—not to further the aims of any particular party, but for impartial and harmonious consultation concerning the country’s welfare as a whole? Then only from out the clash of differing opinions would emerge the shining spark of Truth.
Rev. Goodenough—Like a great conference with its various committees, I presume.
Sir John—The idea seems sound enough; but I don’t see how it would work out in actual practice.
(Company lean forward as if wondering what would be) answered.
Effendi—Election by universal franchise could be made to local councils or (smilingly) shall we call them—Houses of Justice? which
would administer as far as possible all local affairs.
Sir John—(aside to himself) “Houses of Justice”—good name—that!
Then delegates appointed by the inhabitants could elect the members of the National Council—or House of Justice. And finally accredited men of outstanding capacities and wisdom could be sent forward to the Supreme Council of the United States of the world. In such a way, democracy would obtain its aristocracy of brains and of character, and stable government, progress and prosperity be the better ensured.
(Company sit back and relax a little.)
Mr. Magnus—Good! but what about the electors? You’ve human nature to reckon with there—
Effendi—But “human nature” that is also divine—and that, given wise leadership and a more enlightened system of education, would learn to choose those who were proved worthy. That they are now discontented shows this.
Rev. Goodenough—(taking cake from Frances) Thanks—most delicious! (aside to her) An aristocratic young Daniel of democracy,—
Frances—(with sudden warmth)—With no fear of the lions—anyway.
Sir John—(with slowly dawning conviction) But—how is it possible to know that this ingeniously simple and selective system would be successful—or in the right direction? You (if you will pardon me) are still so young—
Effendi–But I do not presume to speak of myself. This universal plan which combines social justice
and efficiency with opportunity for the highest expression of the individual life, is the authoritative word of God’s new Messenger to men—Bahá’u’lláh—whose humble servant I am.
Lady Gray—(radiantly) Don’t you see, John”! That supreme leadership you want! Not a dictator—but a Prophet!
Frances who, as though fascinated, has drawn a hassock nearer and nearer to Effendi Roduki, at this juncture asks hesitatingly:—
Frances—Excuse me–but please–do you consider Art one of those “highest expressions?”
(Sir John and his wife exchange a meaning smile. Then all look surprised, for Effendi turns to her with evident eagerness.)
Effendi—So high—that a true Artist should be considered as one having an honoured place and a great right among the people.
Lady Gray—Now, there’s a feather in your cap, Frances!
Effendi—For the mission of the Artist is to interpret or reveal Beauty, and this can only find expression through the whole spirit and personality of its medium—not alone by clever technique–for otherwise it would not be creative, but merely manufactured work.
Frances—Is that what you mean by a true Artist?
Effendi—Yes. For has not one of your most famous critics said: All great art is the expression, by an art-gift, of a pure soul, and is the clear evidence of its character?
Rev. Goodenough—(with evident relish) Just what I’m always telling our modern youth–you can’t, I say, hope to get away from morals.
Frances—(slightly scornful) Yes—but—put
like that it sounds so-so stuffy!
Effendi—(smiling) Yet, little Sister, is not Art, in its essence, the mirror of the underlying spirit both of the age and of the individual; for the artist can only express what he, or she, is capable of feeling, or paint according to his spiritual perceptions.
Frances—(eagerly) Yes, yes, of course.
Effendi—Now, in this dawn of a great new cycle of creative power, forth from those inner realms of Spirit there is flashing upon receptive minds everywhere, a fresh revelation of that One Eternal Beauty; a new Impulse inspiring originality of ideas and stimulating to novel, and sometimes startling forms of artistic expression in colour, form and sound.
Frances—(with gesture of surprise and delight) Ah, yes! I feel-I know this! Oh, do please go on—
Effendi—On the shores of a beautiful lake in the heart of the American continent is rising today a noble witness to this new creative Spirit. It is a Temple of Light—a lacy envelope enshrining an idea—the idea of beauty and radiance; and embodying an ideal—the ideal of religious Unity.
Sir John—Ah! now I remember reading something about it in the papers. Quite unique in design—they said—the first really original conception in architecture known fer several centuries. Might be—when finished—as lovely as the Taj Mahal!
Mr. Magnus—Then that means money.
Effendi—Yes, indeed. But whereas the Taj was an offering of
love from a great and wealthy monarch, this temple is a tribute of the love and devotion of even the poorest and most obscure member of the Movement in every part of the world.
Lady Gray—How wonderful! And will anybody be allowed to worship there?
Effendi—Everybody. Its nine illumined portals stand open wide to every race and religion. For it is an earthly symbol of the beauty of divine Love and Unity—the church of the New Day.
Frances—(with dreamy, half abstracted gaze) Yes—I think I’m beginning to see it . . . the worship of Beauty—and the beauty of Worship—made one. . . . like some lovely dream . . . come true.
Rev. Goodenough—And your clergy? I suppose they’re well paid?
Effendi—We have no priesthood in this religion of Light. All may be priests unto God, and serve according to the gifts that are theirs.
Rev. Goodenough–Really! Quite like the early Christians.
Effendi—Naturally, for the Bahá’i Faith has the same root as Christianity, and is as the full flower of that beautiful bud.
Rev. Goodenough—(irritably) But we have no need of any new sect or religion Sir, there are far too many in the world already.
Effendi—(sweetly) Then why not a religion of reconciliation?
Rev. Goodenough—(firmly) But I hold that Christianity has provided us for two thousand years with all that is necessary.
Effendi—And for that past age and cycle, this was true. But did Galilee exhaust, for all time, the
Manifestation of the Divine?
Lady Gray—Then, you believe, Effendi, in a progressive revelation?
Effendi—When all else evolves and progresses, must religion alone remain static?
Lady Gray—(wistfully) It is strange—but sometimes I feel that Christ has grown so—so dim.
Effendi–Yet is His Spirit being renewed in the world to-day by this fresh outpouring of Love and Wisdom. For that which is being revealed through the New Name of Bahá’u’lláh is that same ancient Glory that shone through the compassion of the Buddha, the wisdom of Confucius, the love of Christ, the simple austerity of Muhammad. It is the Sun of yesterday, arisen in fresh splendor, and shining, as always, from the East even unto the West.
Rev. Goodenough—(aside) Irrefutable—yet so different to what I had always imagined.
Mr. Magnus—(with blunt simplicity) I’ve noticed that folks don’t attend church nearly as much as they used to do.
Neither do I—for that matter I’m afraid. . . . Golf on Sundays—so good, you know—for the liver!
Rev. Goodenough—Yes—I must admit that the voice of the Church seems scarcely to be heard nowadays. So much of my time too has to be spent in trying to get into line with modern science.
Frances—(laughing) Who wouldn’t prefer a lecture on lightwaves to a sermon on original sin?
Rev. Goodenough—(plaintively) That’s it. These new physicists are quite unsettling the minds of people,
and, somehow, dissolving all our old foundations.
Effendi—Yet is Science only the other wing of the bird of humanity, and both are needed for perfect flight. For if the bird tries to soar with only the wing of religion, it will fall into the slough of superstition; or if it tries to fly with only the wing of science, it will end in the dreary bog of materialism. But with the clarity of science balanced by the power and passion of religion, the possibilities of progress are infinite.
(Turning to Rev. Goodenough) And in these new teachings you will discover solid—because spiritual—foundations, and a complete reconciliation with your former enemy.
Rev. Goodenough—(in agitation, and allowing cigar to drop unheeded to ash-tray) If only I could believe—what an inspiring message to have to preach!
Sir John—But all this, of course, presupposes that we have succeeded in establishing Peace—Effendi?
Effendi—Yet permanent peace, my friend can never be achieved by politicians and statesmen alone.
Mr. Magnus—You mean that it must also be secured in social and industrial spheres?
Lady Gray—With, I suppose, some enlightened standard of universal education?
Rev. Goodenough—Which will imply that we have managed to lose all our old prejudices.
Effendi—Yes, indeed! For this supreme goal may only be attained by the application of spiritual principles and good-will along every line of human activity.
(Turning to Sir John) But have no fear. For it is the divine purpose that—ere another decade has passed—an International Tribunal and Council of the Nations shall stand at the apex of the world, guiding and co-ordinating all affairs towards a new world order, and maintaining for a thousand years, the Most Great Peace . . . (Turning to Rev. Goodenough) But its spiritual support must be the recognition that, though God’s Messengers are many,
the message and guidance to humanity is One.
For such truths as these, souls are waiting and hungry. Have faith! Have courage! and feed them. And soon you shall behold from out the crumbling ruins of the old, a new and glorious edifice arise—the Temple of Divine Unity.
Mr. Magnus—(with keen interest) Tell us, Sir, are there many people who believe these wonderful things?
Effendi—In every country groups are forming upon an ordained plan; and quietly but surely the social and spiritual scaffolding of another civilization is arising. Among the busy cities of the American continent; in the far-flung dominions of the British Empire; and the diverse nations of Europe; beneath the burning suns of India, Arabia and Africa; in the universities of Japan and China; and above all, throughout the scattered towns and villages of Persia—the land of its origin—everywhere I behold the dawning of the new kingdom. Men and women—from a European queen to a Burmese rice-grower—are thrilling to the new melodies of the Spirit, and dedicating their all to this high service. They are the heralds of that oncoming Glory which shall one day cover the earth as the waters cover the sea.
(During these words Effendi Roduki rises, and then making a sign of blessing and farewell says:-“Happy is he who penetrates these mysteries, and takes his share from the world of light.”
While the company appear to be deeply pondering these words, the room grows dim, and before they seem aware, the Speaker has gone. Figures of group can just be seen as though gazing after him. Voice of Frances is heard.
Frances–Oh, Mother—why—how strange! He’s gone. How beautiful he was—like the Spring. Shall we ever see him again?
Lady Gray—Yes, my child. I believe we shall. For surely we have seen the Light of a New Day.
Sir John—And heard the call of a Herald of that Most Great Peace.
Rev. Goodenough—And did not our hearts burn—while he talked with us!
“I have heard thy cries and am conscious of thy tears. Remember at all times and in all places that God is faithful and do not doubt this. Be patient even though great calamities may come upon thee. Yet fear hot! Be firm at the path of thy Lord as a mountain unmoved, unchanging in thy steadfastness.”
THESE words were written by Bahá’u’lláh to Mirza Haydar-‘Ali to strengthen him during great persecutions. In his early days Mirza Haydar-‘Ali traveled from city to city in Persia proclaiming with great wisdom and love the glad tidings of the new and divine day which was dawning upon the earth. But the fanatical religious leaders to whom the vision of universal brotherhood and peace was too bright to be endured soon persecuted him with terrible bitterness. At one time he was beaten and driven through the streets of a city by a wild and howling mob. During this experience he cried out, “This is my triumphal procession.” Again he was transported from one prison to another in a very cruel fashion. His hands and feet were tied and he was put in a bag, head downward, and flung across the back of a donkey. Another Bahá’i was put in a bag on the donkey’s other side. The head of each of the prisoners dragged on the sand as the donkey was driven the long journey over the desert. Mirza Haydar-‘Ali sang
* The Angel of Mount Carmel, Reprinted from Star of the West, Volume 8, pp. 243, 244.
gaily as they went along. The guard whipped him unmercifully, saying, “Now, will you sing?” Mirza Haydar-‘Ali replied, “I will sing more gladly than ever because you have given me the pleasure of enduring something for the sake of God.”
For twelve years Mirza Haydar-‘Ali was a prisoner in Khartoum, Egypt. The dungeon-room in which he was confined had a tiny window through which the sun shone but one hour a day. For one precious hour every day Mirza Haydar-‘Ali read with glowing heart the Tablets of Bahá’u’lláh. The rest of the day he was in the twilight. But he concentrated his spirit upon the glory of God so perfectly that each day he grew more saintly.
When, in later years, he was asked by Miss Stevens why the Bahá’is all looked so happy (she was thinking especially of the radiant joy in his face), he replied, “Sometimes we have surface troubles, but that cannot touch our happiness. The hearts of those who belong to the Kingdom are like the sea. When the wind is rough it troubles the surface of the water; but two meters down there is perfect calmness.”
MRS. LUA GETSINGER was one day in ‘Akká. A western woman was there also and she was telling ‘Abdu’l-Bahá all about her troubles. This was a strange thing to do for usually when people entered the presence of ‘Abdu’l-Bahá they were
so filled with the contagion of His radiant love that they could think only of their blessings. ‘Abdu’l-Bahá with great kindness listened for a half hour to the Western woman’s troubles; they were really not very big troubles. At last He arose, and said He had another engagement and must be going.” “But there,” He said, pointing out of the window, “goes a man whom I will bring in to see you. His name is Mirza Haydar-‘Ali. We call him the ‘Angel of Mount Carmel.’ He walks on earth but he lives in heaven. He has had many troubles and he will tell you about them.” ‘Abdu’l-Bahá
went out, but quickly returned with Mirza Haydar-‘Ali whom He presented to the woman, and then departed.
The “Angel of Mount Carmel” With great humility and sweetness of manner began to talk with the woman of the luminous century in which we live and the divine age that is to be. She listened for a while, impatiently, and at last broke in with, “But ‘Abdu’l-Bahá said you would tell me about your troubles.” Mirza Haydar-‘Ali looked up in amazement.
“Troubles?” he replied, “Why madam, I never had any troubles. I don’t know what troubles are.”
“The life of this world is only a few days. Whether happy or unhappy, in freedom or in bonds, healthy or ill, in comfort or in poverty—they will pass away. The one who is established on the throne and the one sitting on the mat—both will cease to exist here. . . .
“But the hearts of the people of faith are assured. If they are surrounded by a thousand enemies they stand firm on their ground. The greatest divine bounty is a confident heart. When the heart is confident, all the trials of the world will be as child’s play. . . .
“Rest assured in the protection of God. He will preserve His own children under all circumstances. Be ye not afraid nor be ye agitated. He holds the scepter of power in his hand, and like unto a hen He gathereth His chickens under His wings.”
IF the tent of the oneness of the world of humanity is not pitched on this earth and Universal Peace is not established, there will be more wars. For this war has become a cause of hatred. For instance, the Germans will not forget, the Austrians will not forget, the Bulgarians will not forget. If the banner of Universal Peace is not raised, this question of war will be more acute.
“On one side there will arise the tumult of the Socialists, from another the storm of Bolshevism, from another the problems of labor, from another the antagonism of nations, from another religious hatred, and from another racial prejudices. It is clear what will happen. All of these are like dynamite. One day they will explode, unless the banner of Universal Peace is raised according to the divine teachings, and the oneness of the world of humanity proclaimed.
“According to the divine teachings the banner of Universal Peace must be raised by the Power of the Word of God. The oneness of the world of humanity must be established by the Power of the Holy Spirit. No matter how the politicians strive, it will become worse. The power of man is helpless. . . .
“This period is like the false dawn. This peace is like the false dawn. We will see what the future brings. This has not taken place yet.
“We cannot abolish war by war, for it is like cleansing blood with blood. The divine teachings will accomplish it however.”
Jamal Effendi, accompanied by the author, Mr. Roumie, during two years of pioneer missionary work in India, found no difficulty in obtaining access to the leading people of many important Indian states including high government officials and rulers themselves. Everywhere Jamal received a warm reception and his message was listened to courteously. In 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.
In 1878 they left Calcutta for Rangoon. Here their mission was highly successful, and in a short time the Bahá’i Cause was widely promulgated in spite of some instances of attempted persecution.
AFTER the establishment of the Cause in Rangoon we left for Mandalay early in 1879 with several Persian companions. As there was no railroad communication at that time, we had to go by a slow river steamer which ran once a week from Rangoon to Mandalay, capital of the then independent kingdom of Burma.
There were many obstacles to successful missionary work in Burma. In the first place we did not know the Burmese language. Secondly, we had no arrangements for our entertainment there or for contact with the natives, and had to shift for ourselves until we were fortunate in finding, as later described, a Persian from Calcutta who knew us and who gave us our first opening in the city. Thirdly, under the rule of the despotic Burmese king, teaching of the Cause was extremely dangerous.
Promulgation of a new religion was, by Buddhist law, to be punished either by banishment, or execution by torture.
But did not a Tablet from His Holiness Bahá’u’lláh give us the Divine command to proceed to Mandalay and establish the kingdom there? This, then, was our spiritual duty. What difference did it make to the lives of obedient servants if they were killed or spared in the line of duty? They considered nothing to be their own, all belonged to their Lord.
The trip to Mandalay was long and tedious, as the boat did not run at night, and it took us more than ten days to reach our destination. We arrived at Mandalay about an hour before sunset, and had great difficulty in finding lodgings there. At the advice of the chief of customs, who was a Muhammadan, we took shelter for the night at a Mosque called Joon Pulli, where we slept as well as we could in an open shed adjoining the Mosque.
Fortunately on the very next morning a Calcutta friend, previously referred to, Haji Abdul Kareem, upon hearing of our arrival, came to see us bringing with him a Burmese friend named Haji Abdul Aziz (in Burmese Ko Pooh), a dealer in precious stones. This Burmese gentleman was well known and respected by the Moslem community of Burma. We asked him if he could procure us a house,
which he did—a residence in the Moslem quarter not far from the Mosque.
News of our arrival spread through the Moslem community of Mandalay, and men of all classes came now and then to see us asking many religious questions. One gentleman who had already accepted the Cause in Rangoon, Agha Mohammed Kassim Shirazi, came rejoicing to see us, and became a regular and enthusiastic visitor thereafter.
Also our Calcutta friend Haji Abdul Kareem came regularly to question Jamal Effendi upon spiritual problems connected with the Moslem law. He joined us every day to take with us the Persian tea.
As far as possible in our missionary travels, we tried to mingle with all races, creeds and nationalities, but the people brought to us at this time were chiefly Muhammadans. As it was in this circle that we mingled mostly, we felt it necessary to observe all due Muhammadan rites. There was for instance the Fast of Ramhadan and the Feast that follows it; all the obligatory prayers we also attended; but although we were associating constantly in this way with Muhammadan Burmese, we were unfortunately not able to converse with them in Burmese, and our Calcutta friend Haji Kareem interpreted for us.
Thus our days went on until one evening as we were returning home, all of a sudden, stones were thrown at us from the darkness opposite our house. We were seated at the time in front of the house in conversation with friends who had been waiting to see us. Fortunately no
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Siyyid Mustafa Roumie, a renowned Bahá’i teacher, and author of this series.
one was hurt, and the landlord came out, shouted loudly, and the stoning ceased. The next morning our friend Haji Kareem came to tell us that the people of the quarter disliked our presence there and it would be best to move somewhere else—they wanted to get rid of us. We thought it best to comply with their desire and engaged a house with a compound at some distance from this one. Here our friends continued to meet with us, occasionally bringing new seekers of truth. These people Jamal Effendi welcomed and entertained in the most kindly way, conversing with them on spiritual subjects, and they would depart strong admirers of
him and of the message which he had presented.
This quiet and unobtrusive method of teaching led to some important results. One of our new friends, Abdul Wahid, who, like many other Muhammadan merchants in Burma, had taken the Burmese name, Ko Thin, carried the news of Jamal Effendi and his spiritual message to his uncle Abdus Sattar (in Burmese U Koo), a very well known silk merchant, a man of great intelligence and influence in his circle. Abdul Wahid related to his uncle all that he had heard and seen during his visits with Jamal. The old gentleman, Abdus Sattar, an ardent seeker of truth, told his nephew to invite us both to dinner in his home—an invitation which we accepted with great pleasure.
They came to fetch us with a bullock chariot, then the chief vehicle in Burma, and after our evening prayers, we accompanied them to the home of Abdus Sattar where we found our host very eagerly awaiting us. We observed that we were the only guests, and after the dinner and the usual exchange of politenesses, Abdus Sattar began to put all sorts of questions to Jamal relating to Sufi mysticism. Jamal Effendi with great promptness and brilliancy answered all of his questions and solved all of his spiritual problems to his entire satisfaction. We talked until the early morning hours and it was about two o’clock when we made our apologies and took our departure. Later we heard that our aged host, through the sheer delight and pleasure he had in conversing with Jamal, was unable to sleep that night.
The very next day, to our great surprise, his nephew came with a bullock cart and a chariot to take us with all our belongings to a home which Abdus Sattar had assigned to us. Upon arrival there we found the old gentleman busily at work, engaged in having constructed for us a meeting-house on a vacant piece of land adjoining our home. Soon this meeting-house became a center which attracted a sincerely devotional audience. This was the real beginning of the Divine Cause of Bahá’u’lláh in Mandalay. It is evident that the chief credit for the opportunity to spread the Cause in Burma must be given to Abdus Sattar and his nephew. They were the first to become believers in Mandalay, noble souls, each of them, and they were the recipients of many Tablets from His Holiness Bahá’u’lláh.
Gradually the number of believers increased from day to day until it reached the number of some two hundred or more. These were busy and happy days. Indeed we worked day and night, and I was also kept busy translating Tablets into the Urdu language, translating verses from the Qur’án and the Traditions regarding the time, place and person of the Divine Manifestation prophesied in these Holy Books. This subject finally extended itself into a book of some three hundred pages, The Standard of Truth or Reality, which I wrote for Abdus Sattar.
We stayed in Mandalay for eighteen months. When the time came to leave, Abdul Wahid was appointed as our representative. Through him we were able to continue communication with the Mandalay
friends. In order to prepare him for this responsibility we had been teaching him daily the divine principles of Bahá’u’lláh.
How grateful we were to God that in a city where there was such danger in spreading the message of Bahá’u’lláh, we had been protected by the friendship and influence of our new Bahá’i brother, Abdus Sattar. This was our salvation, for although the Persian Shiite community publicly denounced Jamal Effendi as a Bahá’i and incited the people to do us injury, yet so great was the influence of Abdus Sattar that no one was found who dared to come forward and oppose or obstruct the Movement.
Meanwhile our Persian friend, Agha Muhammad Kassim Shirazi, was working independently within the circle of the Persian Shiite community where he was able to guide many souls to the Truth, among them Agha Sayed Mehdi Shirazi and Agha Muhammad Sadiq, both of them partners of his in his Mandalay shop, and others some of whom had become natives of Mandalay.
In the course of time the prejudice of the Persian Shiite community became somewhat decreased. Two well known merchants, Mirza Muhammad Ali Isfahani
and Agha Muhammad Ibrahim Shirazi, each invited us to dinner in their homes where we found gathered all the notable Persians of Mandalay. Jamal Effendi took advantage of this wonderful opportunity to deliver a most convincing address on the expectation of the Gha’im and the Messiah. The audience received this address in the most respectful silence except for a few polite questions. It seemed these souls had been impressed, but due to their ignorance of Truth and to their intellectual pride they preferred to follow blindly their own dogmatic creeds.
The Priest of the Chinese Muhammadan Mosque, a learned sage, came to see us bringing with him a written question, a spiritual puzzle, which he wanted made clear. This Jamal Effendi accomplished to his great satisfaction, pointing out how the Báb and Bahá’u’lláh had fulfilled all these prophecies. The Chinese gentleman retired completely satisfied with his answers.
Thus having finished our duties for the present in Mandalay, feeling that much of importance had been accomplished and that the Supreme Cause of Bahá’u’lláh was well founded there, we returned to Rangoon by the same river steamer by which we had arrived.
“The will and plan of God is that each individual member of humankind shall become illumined like unto a lamp, radiant with all the destined virtues of humanity, leading his fellow creatures out of natal darkness into the heavenly light. Therein rests the virtue and glory of the world of humanity. This is the perfection, honor and glory of man; otherwise man is an animal and without differentiation from the creatures of that lower kingdom.”
THE many friends of Professor George William Cook were shocked in August by his unexpected passing just a few weeks after relinquishing the office of Secretary of the Alumni Association of Howard University. Mr. Cook was in succession student, pupil-teacher, teacher, dean, secretary-treasurer, dean emeritus, alumni secretary and finally trustee of this important Negro educational center, and his association with it spanned a period of fifty-seven years all but four years of its life history as an institution. He was therefore in an intimate and peculiar way a part of this institution; and although he was a man of many public associations and interests, it is as a Nestor of Howard University that he will be most remembered. Indeed he shares with fewer than a half dozen figures the honor of being a symbol of the Old Howard.
But why mention this outside the constituency where it is too well-known to be anything but a platitude? Because the key to an appreciative understanding of the man is in this fact. Mr. Cook was spiritually a product of the period of Reconstruction and so also was the Negro college. Its stamp was upon him; its ideals and principles were the dominant passion and motivation of his life. What were they? Liberty, education and justice. We shall have a true picture of the man if we trace the way his life reflected them.
Mr. Cook escaped early from the
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George William Cook
1855-1931
dark house of bondage. He passionately loved freedom all his life, and sought it for himself and for his people as an indispensable of life. With a persistent and deep-seated fervor he hated all forms of slavery and gloried in independence. With insistence and cannieness he struggled for economic independence, and attained it. Similarly, he advocated it for his people, and it is not surprising that he was a pioneer advocate of business training at Howard first as head of the commercial academy course, later as first dean of the College of Commerce and Finance. Although an ardent and efficient educator, Mr. Cook was always thought of as essentially a man of business, because of this preoccupation as much and
more than because of his long service as business manager of the university during its trying and perilous years of financial struggle and uncertainty. It was not a mere selfish interest in wealth,—rather a passionate realization of the necessity for economic independence for the Negro. Political and civic independence were equally dear, and although denied direct political activity through life-long residence in Washington, Mr. Cook was ever an advocate and counsellor of political action and joined every campaign for the safeguarding of the Negro’s political and civic rights. Thus he became one of the main supporters and officers of the Washington branch of the National Association of Colored People.
Similarly, he believed ardently in education. It was perhaps his profoundest illusion. The reconstruction period, in which he matured, believed in education as a panacea. So the newer ideas of social reform did not appeal to Mr. Cook,—liberty, justice and education were social salvation enough for him,—because he thought they could bring it about. Perhaps they could if fully applied everywhere. But we are trying to understand a man, not solve the problem of society. Mr. Cook emphasized knowledge as that which makes men masters of themselves and sets them free. And for a person with such a faith, one can imagine no greater boon than to spend practically all his life in a school that grew in sixty years from
a handful of unlettered freedmen to today’s community of nearly three thousand college and professional students, and from a mortgaged farm property to a state supported university. It was Mr. Cook’s good fortune and great life-long effort to build himself into this institution, and even after the memory of friends has faded out, this will be for him an enduring monument.
But with all the conservatism of his mind, he was yet able to embrace whatever new truth seemed to him a logical extension of fundamental principles. On many occasions he expressed with earnestness and enthusiasm his appreciation of the great principles enunciated by Bahá’u’lláh for the perfecting of the human race, and unhesitatingly offered his home for Bahá’i meetings.
There is but one thing more to be said,—and that worthy of being last;—this life, and that of his faithful wife have been lives of tireless, scrupulous, sacrificing and devoted public service,—in so many capacities and connections that the detailed mention would be boresome. This principle of social responsibility and social service is after all, my conception of the vital proof and test of the presence of real religion in a character and life, and it is a privilege to attest its deep and profitable presence in the life of this friend whom we all shall miss greatly, but just as greatly remember.
- I truly lived to find out God—
- And I have found His Holy Light
- In Heaven, in every path I trod,
- And in my heart by day and night.
- I thank Thee, Lord, for all the seers
- Who trained my sight to know Thy Face;
- And for Thy love through all these years—
- These years in which Thy signs I trace.
- I love Thy light in all Thy ways,
- Thy works, Thy words, Thy cosmos grand,
- Thy mercies great, Thy lovely days,
- Thy love that makes me understand!
- I praise Thee, Lord, I praise Thy Name—
- That Greatest Name to which I kneel;
- I fan its mention to a flame
- And in my heart a warmth I feel.
- From all Mankind within my heart,
- And from the trees, the hills, the seas,
- That in my being have their part,
- I send my praise on Summer breeze!
- As to the sun the morning star
- Responds with lovely radiant glow,
- Though small I be—at distance far—
- Thou knowest me and Thee I know.
- Thou lovest me and I love Thee,
- Thy Glory fills my life and mind;
- And I in Thee in full degree
- The Treasure of existence find!
- I am the Pine of Bahji, and my limbs
- Bear scars of pain, still they are full of light.
- Sun love caresses them with golden glow.
- Moon fills their depth with peacefulness at night.
- I am the ancient pine of centuries;
- The sentinel who stands without a sword,
- By day, by night, by radiant dawn I guard
- The Threshold of the Prophet of the Lord.
- Before the Prophet came I was alone;
- All day the caravans went trooping by,
- Yet no one stopped—the sun was dull like bronze,
- And there were no bright stars across the sky.
- I was alone and blind, nor could I hear
- The singing of the glad bird on his nest—
- Until one day two people, passing by,
- Stopped for a moment in my shade to rest.
- Oh glorious day! My branches filled with joy,
- The sun sent forth her radiating light,
- I woke, and to my poor blind eyes there came
- Dawn, and the clearness of eternal sight!
- Little Madonna the wind that is blowing
- Seeks the night long, but it cannot find you.
- By hill and valley and rivulet calling,
- But you have left the green world behind you.
- Little Madonna your arms are o’erflowing
- With gifts the adoring world has carried;
- If your son Jesus had not been going
- From the green pastures, would you have tarried?
- In a dark chamber, forever praying;
- What a sad face, so pale with sorrow—
- But Christus is living little Madonna!
- Why not go back to the fields, tomorrow.
- Efficiency rules in the Kingdom of God,
- The spirit is keen and alert,
- No thought of one’s self has a part in the plan,
- Resentment comes not for a hurt.
- If we hear S. O. S. we are ready to act,
- Though our station be high or be low,
- For the angels are there to aid in our task,
- To strengthen our faith. This we know.
- Our courage is great for we’ve nothing to fear,
- There’s no thought of hiding away
- To let someone else do the service of love,
- Or wait till another day.
- In the Kingdom we care not what others may say,
- When our hearts appeal to our minds,
- We realize the MOST important comes first
- And leave the important behind.
- If we are efficient the spirit will lead
- The way to a life more divine;
- We’ll never refuse to give one a drink
- From the cup of Heavenly Wine.
- We’ll think of the needs of God's pitiful poor,
- And feed them and clothe them and aid,
- We’ll give our last crust without thought of self:
- Far greater than if we had prayed.
- We’ll take in the homeless without thought of harm,
- Believing that God will protect;
- And through being selfless, a blessing is born
- From which God’s Love will reflect.
- O, efficiency rules in the Kingdom of Love;
- It’s something that all must acquire.
- To gain it we go through the hardest of tests:
- O, let us come safe through the Fire.
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.
