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| VOL. 23 | OCTOBER, 1932 | No. 7 |
THE BAHA'I TEMPLE
HOW pathetic indeed are the efforts of those leaders of human institutions who, in utter disregard of the spirit of the age, are striving to adjust national processes, suited to the ancient days of self-contained nations, to an age which must either achieve the unity of the world, as adumbrated by Bahá'u'lláh, or perish.
At so critical an hour in the history of civilization it behooves the leaders of all the nations of the world, great and small, whether in the East or in the West, whether victors or vanquished, to give heed to the clarion call of Bahá'u'lláh and, thoroughly imbued with a sense of world solidarity, the sine qua non of loyalty to His Cause, arise manfully to carry out in its entirety the one remedial scheme He, the Divine Physician, has prescribed for an ailing humanity. Let them discard, once for all, every preconceived idea, every national prejudice, and give heed to the sublime counsel of 'Abdu'l-Baha, the authorized Expounder of His teachings.
You can best serve your country, was 'Abdu'l-Bahá's rejoinder to a high official in the service of the federal government of the United States of America,—who had questioned Him as to the best manner in which he could promote the interests of his government and people,—if you strive in your capacity as a citizen of the world, to assist in the eventual application of the principle of federalism underlying the government of your own country to the relationships now existing between the peoples and nations of the world."
| VOL. 23 | OCTOBER, 1932 | NO. 7 |
Editorial, Stanwood Cobb | 199 |
Bahiyyih Khanum—An Appreciation, Ella Goodall Cooper | 202 |
The Social Emphasis in The Bahá’i Revelation, Hussein Rabbani | 206 |
The World Council of Youth Held in Pasadena, Nellle S. French | 211 |
Religion and the World Council of Youth, Marion Holley | 213 |
The Nature of the Divine Manifestations, Gleam A. Shook | 218 |
Signs of the New Day, Louis G. Gregory | 221 |
White Roses of Persia, Martha L. Root | 226 |
STANWOOD COBB, MARIAM HANEY, BERTHA HYDE KIRKPATRICK | Editors |
MARGARET B. MCDANIEL | Business Manager |
For the United States and Canada
|
For Foreign Countries
MRS. ANNIE B. Romer, Great Britain MR. A. SAMIMI, Persia MISS AGNES B. ALEXANDER, Japan and China MOHAMED MUSTAFA EFFENDI, Egypt |
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.
HUMANITY, whether viewed in the light of man’s individual conduct or in the existing relationships between organized communities and nations, has, alas, strayed too far and suffered too great a decline to be redeemed through the unaided efforts of the best among its recognized rulers and statesmen—however disinterested their motives, however concerted their action, however unsparing in their zeal and devotion to its cause. No scheme which the calculations of the highest statesmanship may yet devise; no doctrine which the most distinguished exponents of economic theory may hope to advance; no principle which the most ardent of moralists may strive to inculcate, can provide, in the last resort, adequate foundations upon which the future of a distracted world can be built.
No appeal for mutual tolerance which the wordly-wise
might raise, however compelling and insistent, can calm
its passions or help restore its vigor. Nor would any general
scheme of mere organized international cooperation,
in whatever sphere of human activity, however ingenious in
conception, or extensive in scope, succeed in removing the
root cause of the evil that has so rudely upset the equilibrium
of present-day society. Not even, I venture to assert,
would the very act of devising the machinery required for
the political and economic unification of the world—a principle
that has been increasingly advocated in recent times—provide
in itself the antidote against the poison that is I
steadily undermining the vigor of organized peoples and
nations.
What else, might we not confidently affirm, but the unreserved
acceptance of the Divine Program enunciated, with
such simplicity and force as far back as sixty years ago, by
Bahá’u’lláh, embodying in its essentials God’s divinely appointed
scheme for the unification of mankind in this age,
coupled with an indomitable conviction in the unfailing efficacy
of each and all of its provisions, is eventually capable
of withstanding the forces of internal disintegration which,
if unchecked, must needs continue to eat into the vitals of a
despairing society. It is towards this goal—the goal of a
new World Order, Divine in origin, all-embracing in scope,
equitable in principle, challenging in its features—that a
harassed humanity must strive.”
| VOL. 23 | OCTOBER, 1932 | NO. 7 |
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.”
“LIFE-CHANGING on a colossal scale,” says Hugh Redwood, editor of the London Journal, “is the only hope left for the world today.”
“Many people, I fear, today fail to realize the very critical period through which the world is passing,” warns Stanley Baldwin. “I confess that I am not sure, if a Wesley or a St. Francis arose today, that to found a body of preaching friars would not be the best thing they could do for the world.”
“Human wisdom has failed,” preaches Dr. Frank N. D. Buchman, leader of the Oxford Movement. “The modern world—disillusioned, chaotic, bewildered—demands a solution adequate to its disorder. The fundamental cause of all our troubles is personal selfishness and fear. Men must be changed if problems are to be solved. Leadership that is God-directed, this is our primary need.”
“Man is not yet spiritually ripe for the possession of the secret of atomic energy,” Sir Oliver Lodge declares. “Technically we are demigods, ethically still such barbarians that we would probably use the energy of the atom much as we used
the less terrible forces that almost destroyed civilization during the last war.“
WHATEVER be the causes of the
present chaos into which the world
has fallen, many are agreed that a
spiritual rejuvenation of humanity
is the first requisite for reformation
and stabilization. There must come
to humanity a deeper sense of
brotherhood—individual, national,
and racial. Man must realize emotionally,
as he already does intellectually,
the actual interdependence
of all peoples. No nation today
can live unto itself. We are
bound together by indissoluble ties.
This planet, sociologically and economically speaking, is plainly an organic unity. The prosperity of all depends upon the prosperity of one, just as the prosperity of one depends upon the prosperity of all. One nation cannot thrive while all the rest are plunged in economic disaster. Our modern industrial and technical civilization requires free and universal interchange of raw materials and commodities. The whole world as well as any part of it depends for its prosperity not
only upon its ability to produce goods, but also upon its ability to sell goods. When any great nation is destroyed as a consumer of world-goods, the whole world suffers as well as that nation.
So it is within each country. The prosperity of the whole depends upon the prosperity of every part. Selfishness, aggressiveness, and exploitation on the part of one group not only does harm to other groups, but eventually returns like a boomerang to injure the offending group. The capitalist, taking more than his share of the profits of industry, finally harms himself by lessening the consuming power of the masses; and the masses, when usurping all power, deprive themselves of the leadership necessary for industrial organization and efficiency.
INTELLECTUALLY we realize these
truths. But how ineffectual is that
realization in the way of actually
causing a change to occur in our
economic and political institutions!
These new ideals have not yet penetrated
the emotional life of humanity
deeply enough to motivate action.
Self-seeking greed is still the
strongest motive of conduct, and
greed is ever shortsighted. A dollar
held before the eye can shut out
all the world.
When we realize how deep-seated and primitive is the acquisitive instinct in man–the tendency to greed–we can understand how this basic emotion naturally injects itself into the whole economic structure of life and how difficult it is of control. Yet until this baser, more primitive side of man’s nature, is greatly moderated, there is danger that any economic reform, any attempt
at ameliorating the faults in our economic institutions, will meet with failure for no institution can rise above the character of the men and women who constitute it.
WHAT, THEN, can cause man to
sublimate this animal instinct of
greed; for not until this is done can
noble, equitable, and beneficent institutions
be established. Man’s
emotional nature must be changed,
sublimated, exalted. A world composed
of the man-of-the-street as he
is today cannot organize itself ideally.
Whatever is attempted will fall
under the stress of greed and exploitation.
The cure of today will
last only until another fever spell
returns. The only permanent cure
is a change in the motives and conduct
of the individual.
What can bring about this change? Can we appeal to man’s group intelligence and cause him to progress simply by the warning: “If you do not change your nature, you may suffer in the future?”
No, merely putting the facts before people is not going to idealize their mode of action. A higher force than this is necessary to change the course of this huge mass of humanity, with its immense momentum. And such a force must needs be a spiritual force, something capable of penetrating the heart of man and transforming it.
We have seen this occur in past epochs. We know that religion is the most powerful emotion that can grip the heart of man. We know that it is capable of possessing man’s whole being, subordinating other emotions to their proper place.
Under the power of religion man
becomes willing to forsake all personal aims, and dedicate himself to universal goals and ideals. Willing to dedicate not only his intelligence and strength, but even his life. That is what is needed today and many thoughtful people are seeing and saying just this.
IT IS EVIDENCE that religion is the
only force capable of welding together
into an amicable working
unity all the nations, races, creeds
of the world.
“Human power is limited in its influence. It can unite two persons, or two tribes, or two communities, or at the utmost two nations. At the same time it confesses that this unity is temporal and may be abrogated by the whim of either of the high contracting parties.
“But the divine power unites nations
* ‘Abdu’l-Baha, “The Divine Art of Living,” p. 154.
and peoples and cements them together in the bond of brotherhood and peace for ages and cycles. . . . There must needs be divine power for the accomplishment of this universal aim. . . . Save through this, ideal communication will not be made possible between the children of men. They may achieve a temporal union for a few years. Men may so compound the various ingredients as to be promiscuously mixed together. But there must needs be the solvent so that they may become perfectly blended and united. In the human world that solvent is the power of the Holy Spirit which will thoroughly mix and blend the different constituents and elements representing the various nationalities, religions and sects.”*
WHEN we review history from the beginning of human existence to the present age in which we live, it is evident all war and conflict, bloodshed and battle, every form of sedition has been due to some form of prejudice, whether religious, racial or national, to partisan bias and selfish prejudice of some sort . . . prejudice is a destroyer of the foundations of the world of humanity whereas religion was meant to be the cause of fellowship and agreement.
“Religion must be the cause of love. Religion must be the cause of justice, for the wisdom of the Manifestations of God is directed toward the establishing of the bond of a love which is indissoluble. The bonds which hold together the body-politic are not sufficient. . . . The real bond of integrity is religious in character, for religion indicates the oneness of the world of humanity. Religion serves the world of morality. Religion purifies the hearts. Religion impels men to achieve praiseworthy deeds. Religion becomes the cause of love in human hearts, for religion is a divine foundation, the foundation ever conducive to life. The teachings of God are the source of illumination to the people of the world. Religion is ever constructive not destructive.”
The author, a loyal Bahá’i for many years—one of the pioneers of the Bahá’i Cause in this country—has made visits to the Holy Land, (several times accompanied by her mother, Mrs. Helen S. Goodall) and is numbered among the very first American pilgrims to visit ‘Abdu'l-Bahá. She has had advantages which enable her to draw a fine pen picture of the noble and saintly sister of ’Abdu’l-Bahá who was known as the Greatest Holy Leaf. This is a story which will be dear to the heart of every Bahá’i.
IT is now thirty-three years since that never-to-be-forgotten first pilgrimage to the Most Great Prison1 was undertaken by a group of believers from the West and, while many details of the visit have faded into the background, there are certain events and personalities that remain clear and vivid in my memory, and which time seems powerless to efface. Next to meeting the Beloved Master Himself2 was the privilege of meeting His glorious sister, Bahiyyih Khanum, known as the Greatest Holy Leaf. Her personality is indelibly imprinted upon my memory. Tall, slender and of noble bearing, her body gave the impression of perfect poise between energy and tranquility, between wiry endurance and inward composure, imparting to the beholder a sense of security, comfort and reliance, impossible to describe.
Her beautiful face was the feminine counterpart of ‘Abdu’l-Bahá’s the lines of suffering and privation softened by the patient sweetness of the mouth; the dominating brow, bespeaking intellect and will, lighted by the wonderful understanding eyes, in form like those of ‘Abdu’l-Bahá, but deep blue rather than hazel. Watching their expressive changes—as one moment
(1) Refers to the Prison in Akká, Palestine where ‘Abdu’l-Bahá and the members of His family were incarcerated for forty years.
(2) ‘Abdu’l-Bahá.
they darkened with sympathy or pain, the next moment sparkled with laughter and humor—only served to deepen the impression of her irresistible spiritual attraction.
THE LADIES of the blessed family
eagerly explained to us the loftiness
of her spiritual station, which
we instantly felt but could not analyze.
They told us that Bahá’u’lláh
had written for her a precious Tablet
(letter) in which He had stated
that so great was her spiritual attainment
that her prayers would
always be accepted at the Throne
of God, and that her supplications
and interventions for others would
never fail to be answered. Thus
she was set apart as the purest
and most saintly of women, and
through her He glorified the position
of woman in this New Day.
All this was recognized by the maid-servants,
whether wise or simple,
high or low. It was touching to
witness their humble homage,
scarcely less than that accorded
‘Abdu’l-Bahá Himself as, reverently
touching her shoulder with
lips and forehead, they would beg
her to supplicate at the Holy
Threshold in their behalf, the while
their tears fell like rain.
Small wonder that such a strong
yet gentle quality of authority made her naturally the head of the household group that circled about ‘Abdu’l-Bahá. She presided over the room called Ladies Room which was the center for all family gatherings, and where the women visitors were entertained. From the hour of the early morning tea, at which ‘Abdu’l-Bahá was often present, to the last good-night, whispered by some weary yet grateful traveler, Khanum (as she was affectionately called) was ever in demand. During the long day, which began before six in the morning and rarely ended before eleven or twelve at night, there were frequent spontaneous gatherings in this general room, and save for the brief midday siesta, this association with the women constituted the only variation in the monotony of their prison lives. The spiritual peace and joy pervading these simple meetings was a new and unbelievable experience to us—the Western pilgrims.
The chanting of the sacred tablets by the Persian ladies, at the request of the Greatest Holy Leaf (who had thus made them happy) the murmur of low voices as news, generally tragic, was imparted, the bubbling of the friendly samovar as tea was handed around by the young serving maids, and, above all, the impalpable yet vibrant atmosphere of love and service made these meetings attract all including the children,—Shoghi Effendi among them, who slipped in for a little while and knelt quietly to listen. Even the birds seemed to feel the friendly spirit for they flew freely in and out through the open
door leading to the court which was open to the sky.
THE GREATEST Holy Leaf was
also custodian of the spiritual
treasures of the family—(they had
no material riches)—such as the
sacred writings of Bahá’u’lláh and
other revered relics belonging to
Him and to some of the lamented
martyrs. Under her care were the
precious attar of rose, symbolizing
the “fragrance of the Love of
God,” the favorite perfume of
Bahá’u’lláh,—and the collection of
gold rings, set with stones of carnelian
carved with the Greatest
Name, the devout handiwork of the
poor Bahá’is of Persia, who sent
them to Khanum to be given to the
pilgrims or new believers, at her
own discretion.
Her authority, so real yet so humble, was instinctively accepted by the family of the Master, who sought her wise and loving counsel upon every occasion. In this way all cooperated to save the time and strength of ‘Abdu’l-Bahá Whose life must be given to the service of all mankind, as they well realized. Even the believers of other lands, having come to know of her power through the accounts of the early pilgrims, have been wont to write her of their problems and beg her prayers at the Holy Shrines. And although she neither spoke nor wrote English, yet her influence, subtle and beneficent, has penetrated even to the far West, bringing courage and assurance to many a distressed soul.
DURING a later pilgrimage to
‘Akká, when I accompanied my
mother, we were privileged to
view another aspect of the life of Bahiyyih Khanum. Having in mind the first picture of her purely spiritual activity, we found her life, like a finely-cut gem, had many facets, some of which we were yet to know. It happened that there were many Eastern pilgrims to be cared for and, consequently we had little opportunity of seeing Khanum, whose time was fully occupied with household tasks.
One day we caught a glimpse of her in the kitchen seated on a low stool, her firm, capable hands busy with a large lamb that had just been brought in from the market. Quickly dividing it, she directed which part was to be made into broth, which part served for the evening meal, which part kept for the morrow, and which sent to those poor or incapacitated friends who were daily supplied from ‘Abdu’l-Bahá’s table. On the shelves were huge pans holding rice soaking in clean water to be ready for the delicious pilau (a famous Persian dish), and there were many other visible evidences of the hours of preparation necessary to provide for the material welfare of the visitors.
It was then we learned of her practical efficiency. The enormous amount of work attendant upon such entertaining with only the crudest and most primitive facilities, must be seen to be appreciated. We learned that she had organized the household affairs, and each one of the Master’s daughters took her turn at directing them for a week–planning the meals and marketing, and seeing that all was cooked and served to the different groups twice each day. Without running water, with only charcoal
for fuel, with no gas or electricity for lighting, only oil,—the cleaning and filling of the lamps alone consumed a large amount of time and energy. I well remember seeing one day the array of lamps waiting to be filled and returned to their respective rooms. The tired little sigh with which one of the ladies was regarding them, told the story, and I thought how true it is that here in the East as well as in the West, “Woman’s work is never done!”
Seeing this side of the character of the Greatest Holy Leaf, we recalled the answer made by ‘Abdu’l-Bahá to one in this country who said to Him: “Please explain to me the story of Martha and Mary.” He did not do this, but said: “It is My hope that you will revive the lights of both those revered women.” In Bahiyyih Khanum we found this exquisite balance between the practical and spiritual teachings perfectly exemplified, and once more could be thankful for the privilege of becoming witness to the possibility of actually living the life of a true believer, fully and joyously, even in a Turkish prison, under the most trying and difficult conditions that could possibly be conceived.
When the dreaded moment came to say goodbye, the sorrow of parting from the beloved ladies was lessened only by the hope of a future visit. The last face I remember was that of the Greatest Holy Leaf, calm, gentle, radiant, her deep understanding eyes shedding the light of the Love of God upon us, that light which only glows brighter with the passing of the years.
THE REALITIES of things have been revealed in this radiant century and that which is true must come to the surface. Among these realities is the principle of the equality of man and woman; equal rights and prerogatives in all things appertaining to humanity. His Holiness Bahá’u’lláh declared this reality over fifty years ago.* But while this principle of equality is true, it is likewise true that woman must prove her capacity and aptitude, must show forth the evidences of equality. She must become proficient in the arts and sciences and prove by her accomplishments that her abilities and powers have merely been latent. . . . Woman must especially devote her energies and abilities toward the industrial and agricultural sciences, seeking to assist mankind in that which is most needful. By this means she will demonstrate capability and insure recognition of equality in the social and economic equation. Undoubtedly God will confirm her in her efforts and endeavors, for in this century of radiance His Holiness Bahá’u’lláh has proclaimed the reality of the oneness of the world of humanity and announced that all nations, peoples and races are one. He has shown that although individuals may differ in development and capacity, they are essentially and intrinsically equal as human beings, just as the waves of the sea are innumerable and different but the reality of the sea is one. The plurality of humanity may be likened to the waves but the reality of humankind is like the sea itself. All the waves are of the same water; all are waves of one ocean.
“Therefore strive to show in the human world that women are most capable and efficient; that their hearts are more tender and susceptible than the hearts of men; that they are more philanthropic and responsive toward the needy and suffering; that they are inflexibly opposed to war and lovers of peace. Strive that the ideal of international peace may become realized through the efforts of womankind, for man is more inclined to war than woman, and a real evidence of woman’s superiority will be her service and efficiency in the establishment of Universal Peace.”
* Now over seventy years ago.
The author of this enlightened article has been a student at the American University in Beirut. He presents his subject in two parts; herein he gives us a new and concrete view of the application of religion to the art of living. The second part will be published in the November issue of the magazine.
TO-DAY one of the most vital and challenging problems in the field of religious thought is the changing attitude of the people towards religion as a whole. Men have come to lose somewhat their traditional belief in the necessity of a religion and have abandoned their original faith in the efficacy of spiritual forces in bringing about a better social order. This tendency is particularly prominent among the younger generation who have found in the different religious organizations nothing but old dogmas and outworn creeds and have consequently turned their faces towards newer fields of human activity. The modern youth, indeed, has come to realize the difficulty of adjusting obsolete religious doctrines to the present conditions of a scientific and highly industrialized society. The revolt has been mainly directed against the different ecclesiastical organizations which, owing to their conservatism and their rigidity, have refused to meet the present needs and circumstances of the world. Instead of finding a practical remedy for the many ills that have afflicted mankind, these religious bodies have preferred to adhere to their traditional beliefs and have boldly rejected every attempt to
bring about a thorough reform. The same old conflict between traditionalism and modernism which has appeared so often in the course of history is now being repeated though on a much larger scale. Blind faith has not only been discarded but severely condemned. Metaphysical and theological speculations have proved their inadequacy to solve our social problems and the result has been a gradual shift of interest from the domain of theory to that of practice.
WE ARE to-day living in an age
of pragmatism; pragmatism not
only in the field of religion but also
in all the other departments of life,
in the political as well as in the industrial
and the economic. Any institution,
any plan or idea, which is
unable to improve our social, political
and religious conditions is of
no worth. “You know the tree by
the fruits it yields”, is an old saying
and is to-day a common dictum.
No wonder then if religious skepticism
has developed to such a degree.
If our various religious
bodies have lost their true significance,
if they do no more administer
to our vital needs but instead
reduce their activities to mere
ceremonial and administrative
works, then let them either reform
and adapt themselves to the new circumstances of the age or be swept away and relegated to the limbo of obsolescent and forgotten doctrines.
The religion of an Aquinas or an Assisi can no more satisfy the needs of a modern man. What was considered during the Middle Ages as essential is to-day but of a mere secondary importance. For a mediaevalist, religion was essentially a matter of creeds and dogmas, of unquestioning obedience to authority. Religious life consisted in mortifications and abstinence from food and other worldly affairs. Asceticism was the ideal and celibacy the “sine qua non” of sanctity.
Not so with the modern idea of religion, at least from the Bahá’i point of view. For Bahá’u’lláh as well as ‘Abdu’l-Bahá have both emphasized in their writings the social function of religion in our present age. In His well-known epistle addressed to Emperor Napoleon III, Bahá’u’lláh strongly reproves the monastic life. “O concourse of monks!” He says, “Seclude not yourselves in cells and cloisters; nay, abandon them at My bidding and engage in that which profiteth your souls and the souls of mankind.”1 And again in another passage speaking about the Sufis He says: “Some of these souls (the Sufis) hold to that which causes indolence and solitude . . . . Man must show forth fruit. A fruitless man, in the words of His Holiness the Spirit (Christ), is like unto a fruitless tree, and a fruitless tree is fit only for the fire.”2
(1) J. E. Esslemont—“Bahá’u’lláh and the New Era”—p. 153.
(2) “Bahá’i Scripture-p. 147.
(3) Baha’u’l1áh—“Words of Paradise”-p. 56.
These two passages clearly indicate
Bahá’u’lláh’s idea as to what
a modern religion should not be.
It is not through seclusion and physical
austerities that the individual
can practice true religion, but every
action of his daily life should be
performed in such a way as to denote
on his part a religious attitude
of mind. Religion should not be a
cause of sorrow and should not produce
torpidity. Far from that, its
real purpose is to invigorate the
soul, to stimulate us to action, and
inspire us to think in the right way
and to act in the right direction.
“A solitary life and severe discipline” says Bahá’u’lláh, “do not meet God’s approval. The possessors of perception and knowledge should look unto the means which are conducive to joy and fragrance. Such practices come forth and proceed from the loins of superstition and the womb of fancy, and are not worthy the people of knowledge . . . Deprive not yourself of that which is created for you.”3
CONCEIVED as such, religion
stands above petty dogmas and
creeds and transcends all human
limitations. It acquires a universal
character by laying emphasis
on the essential rather than on the
accidental and the temporary.
“Religion is a reality,” said
‘Abdu’l-Bahá, “and reality is one.
The fundamentals of the religions
of God are one in reality. There
is no difference in the fundamentals.
The difference is caused by
the imitations which arise later,
and inasmuch as imitations differ,
strife, discord and quarreling take place."4
Furthermore, He says: “Religion confers upon man the life everlasting. Religion is a service to the world of morality. Religion guides humanity to the eternal happiness. Religion is the cause of everlasting honour in the world of man.”5
Bahá’u’lláh did not only reject monastic life for being fruitless but He equally condemned all sorts of self-mortification. Since religion should be a cause of joy and activity, and inasmuch as it seeks to improve the conditions of men in their earthly life, it should give them ample opportunities to develop as fully as possible their natural gifts. Hence, the futility of celibacy. For a mediaevalist who conceived of this world as the great scene of the “drama of salvation” and for whom this earthly life was but a prison, the enjoyments of life seemed to be unlawful. His sole preoccupation was how to save his soul from eternal damnation, how to kill and stifle his passions and his carnal desires in order to avoid the wrath of God. For him the world of body was of no importance whatever. What really mattered was his soul—therefore, the best life, according to him, should consist in the elimination of our earthly desires and not in their rational satisfaction.
Such a view of life is contrary to the Bahá’i ideal. For, Bahá’u’lláh wished His followers to avail themselves of all the opportunities which this earthly life affords. True happiness consists in devotion and self-sacrifice not in seclusion
(4) “Bahá’i Scriptures”—p. 318.
(5) Ibid—p. 388.
(6) “Bahá’i Scriptures”—p. 143.
and total diregard of our physical needs. It is in the world below that man should strive to realize the “Kingdom of Heaven”. And what is religion if not our attitude towards God as reflected in our attitude towards men? Our physical life has its own value which should not be underestimated. Therefore, it is useless for man to deprive himself of what he is rightfully entitled to enjoy. Celibacy should be discouraged and monogamy be universally practiced. All forms of austerities should be eliminated and life be made as pleasant as possible. Religious ceremonies and rituals, elaborate sacerdotal hierarchies have to be suppressed and religion must assume once more its original purity and its social function.
NOT ONLY so, the word prayer
itself must needs be extended so
as to include not only religious
meditations but every kind of work
which is performed in the spirit of
service. Prayer, therefore, is not
a mere recital of some words or
formulae but also consists in right
action and right thinking. In this
connection Bahá’u’lláh’s words are
significant. “It is made incumbent
on every one of you,” He says,
“to engage in some one occupation,
such as arts, trades, and the
like. We have made this—your
occupation—identical with the
worship of God, the True One.”6
And ‘Abdu’l-Bahá commenting on these words in one of His Paris talks said the following: “In the Bahá’i Cause arts, sciences and all crafts are counted as worship. The man who makes a piece of notepaper
to the best of his ability, conscientiously concentrating all his forces on perfecting it, is giving praise to God. Briefly, all effort and exertion put forth by man from the fulness of his heart is worship, if it is prompted by the highest motives and the will to do service to humanity. This is worship: to serve mankind and to minister to the needs of the people. Service is prayer. A physician ministering to the sick, gently, tenderly, free from prejudice, and believing in the solidarity of the human race, is giving praise.”1
A concrete embodiment of the principle that faith and worship are not sufficient in themselves but should be supplemented by social service is to be found in the institution of the “Mashriqu’l-Adhkár” (the Dawning Place of the mention of God) which will combine the two main elements of which the
(1) ’Abdu’l-Bahá—“The Paris Talks”, 2nd ed., p. 164. (2) H. Dreyfus—“The Universal Religion: Bahá’ísm”—p. 154.
Bahá’i worship is composed, namely; spiritual meditation and social service. This dual feature of the Mashriqu’l-Adhkár makes of it one of the basic institutions of the Bahá’i commonwealth of the future.
Thus, Bahá’ism in fact, teaches us that, far from seeking to renounce this world and to withdraw into a spiritual domain where all material preoccupations are entirely suppressed, it is here below that we should develop, so as to attain to a higher spiritual condition. Our subsequent growth depends on the way we have profited by the time passed on this earth; and as on this material earth we are physical beings as well as spiritual ones, it is by the appropriate use of all our faculties that we shall accomplish the perfecting of our souls.”2
“How long will humanity persist in its waywardness? How long will injustice continue? How long is chaos and confusion to reign amongst men? How long will discord agitate the face of society? The winds of despair are, alas, blowing from every direction, and the strife that divides and afflicts the human race is daily increasing. The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appears to be lamentably defective.”
IN the conduct of life man is actuated by two main motives–the hope for reward, and the fear of punishment. This hope and this fear must consequently be greatly taken into account by those in authority who have important posts under government. Their business in life it is to consult together for the framing of laws, and to provide for their just administration.
The tent of the order of the world is raised and established on the two pillars of reward and retribution.
In despotic governments carried on by men without divine faith, where no fear of spiritual retribution exists, the execution of the laws is tyrannical and unjust. There is no greater prevention of oppression than these two sentiments, hope and fear. They have both political and spiritual consequences. If administrators of the law would take into consideration the spiritual consequence of their decisions, and follow the guidance of religion, “They would be divine agents in the world of action, the representatives of God for those who are on earth, and they would defend, for the love of God, the interests of His servants as they would defend their own.” If a governor realizes his responsibility, and fears to defy the divine law, his judgments will be just. Above all, if he believes that the consequences of his actions will follow him beyond his earthly life, and that “as he sows so must he reap,” such a man will surely avoid injustice and tyranny.
Should an official, on the contrary, think that all responsibility for his actions must end with his earthly life, knowing and believing nothing of divine favors and a spiritual kingdom of joy, he will lack the incentive of just dealing and the inspiration to destroy oppression and unrighteousness.
When a ruler knows that his judgments will be weighed in a balance by the Divine Judge, and that, if he be not found wanting, he will come into the celestial kingdom and that the light of the heavenly bounty will shine upon him, then will he surely act with justice and equity. Behold how important it is that ministers of state should be enlightened by religion!
The author, a member of the Bahá’i National Spiritual Assembly, has contributed this article at the request of the editors. With her knowledge of events and her close association with the young people, she seemed eminently fitted to make a general statement about this very important conference as one not at member of the youth group but intensely interested in the success of these extremely worthy and noble endeavors.
IT was eminently fitting that so much excellence of brawn and such physical prowess as was assembled in Southern California for the celebration of the Tenth Olympiade should find its higher expression subsequent to the athletic contests, in a World Council of Youth for the consideration of intellectual and spiritual matters as well. Thus the World Council of Youth,* conceived in the mind of a brilliant young graduate of the California Institute of Technology, was born and developed remarkable proportions right here under our eyes, and while independent of the sponsorship of any particular educational institution, it was accorded the hospitality of the Institute of Technology where one of the lovely new buildings was placed at its disposal. Practically all of the closed sessions of the Council were held in the Humanities Building except on a few occasions when cordial hospitality was extended from various sources.
The age limit of eligibility to participation in the discussions was thirty years, and the only adults whose presence was welcomed were those especially invited to shed light upon some given subject, or to act as advisors. Two large public meetings were held however, one at the opening of the Council, when
* Pasadena, California, August 16-27, 1932.
** See article by Marion Holley, p. 213.
the aims and plans were announced, and the second at the close of the ninth day, in order that the public might be made cognizant of what had transpired during the discussions. But altho these meetings were held behind closed doors one could but feel the vibrant forces set astir by the clean, honest, earnest discussions, in which these hundred and more delegates, young men and young women from thirty-four countries, representatives of many races, associated together in a real quest for the means of better international understanding. The public meetings were held in the new Civic Auditorium where fifteen hundred or more people attended, evidence sufficient of the interest and enthusiasm with which this new gesture was received.
The accompanying photograph, and the resume of proceedings which appears elsewhere, written by an accredited delegate** to the Conference, will amply justify the pride and gratification which the writer, as patroness, experienced in having lent a humble share to the success of this unique and significant event. It was a rare privilege merely to meet these splendid, intelligent young people, outstanding representatives of the celebrated universities of China and Japan, of Germany, India and England,
--PHOTO--
and of our own and other countries, all fine looking and some particularly attractive in their native costumes, and all, heart and soul, dedicated to the spirit of service to humanity.
When the Council came to an end, and the separation took place there stole over all a cloud of sorrow at the parting of the ways, for a bond of true friendship had been formed which had its roots down deep in the hearts of every participant. Every argument, every difference of opinion, every feeling of strangeness had given place to the most harmonious conclusions, the most respectful consideration, the most lasting friendship. A sameness of purpose had engendered a knowledge of the sameness of ideals and
established that incontrovertible proof of human oneness, regardless of color, race or creed.
And so we have seen the first World Council of Youth come and go, but not without lasting results, for we have also witnessed the organization of a permanent Council with definite plans for a next meeting to follow the Eleventh Olympiade in Berlin in 1936, and we have burnished up the star of hope until it shines radiantly in our minds with the promise of future glories yet untried, and future internationalism yet unknown; one not founded upon political or mercenary relationships, but upon the law of justice to all and the consciousness of universal love for God and man.
The author, (a Bahá’i) chairman of the Commission on Religion and Philosophy of the World Council, gives herein a brief resume of the findings of this Commission—a wonderful picture of group thinking. Our readers of all ages will be interested in following this superb demonstration of advanced thinking of a group of young people so earnest, so sincere and so determined to find the common denominator in religion to apply mutually.
BAHÁ’IS must find a special interest and significance in the proceedings of the World Council of Youth. And particularly they may discover, in a study of its discussions, implications of a method susceptible of sensible development and wide application to the field of spiritual education.
The World Council, conceived in the mind of its chairman, Mr. Ray
Cromley, as a mental counterpart of the Olympic Games, held its first sessions in Pasadena, at the California Institute of Technology, August 16-26, 1932. Out of a total of one hundred and ten delegates, approximately sixty represented nations other than the United States. Among these delegates were numbered men who had worked with Gandhi; one who had
suffered imprisonment for pacifism; men outstanding in educational fields in China and Japan; leaders of the European and American Youth Movements; actual participants in the Olympic Games; countless others, renowned and obscure, but each one vibrant with purpose to discover those mutual ambitions and needs which might serve as bonds in a world whose physical proximity demands a spiritual mating.
In the words of its chairman: “Youth must learn to face things clearly, to find behind the confusion and the misunderstanding, wrongs to be righted and bridges of friendship and cooperation to be builded. Always, it seems, the standards of education and religion have conflicted with the standards of life—and Youth raised in an idealistic world is flung unprepared into a world of life, whose every purpose seems contrary to that former world. What then is Youth to do—reject the teaching of its training, or attempt to inculcate those teachings into life? But were this statement obvious—and it is not—there is yet the question of what education? What religion? What life?”
To answer one of these questions was the direct purpose of the Commission on Religion and Philosophy. To facilitate progress, discussions were divided among four sub-commissions, on The Place of Religion in the Life of Today, Comparative Religion, Young People’s Methods, and Missionaries. These, after four days, gathered again to attack their problems together. The subject was vast, and time of necessity limited. Yet in
a few days, the horizon of religion, distant and vague to a modern mind, divided into questions of concrete and specific import, questions met squarely and shaped into some analysis of value. What is religion? What are its indispensable minimums? Is philosophy a sufficient ethical impulse? How are the arguments of a scientific naturalism to be met? Is religion chiefly humanitarianism? Will an atheistic order of society be sufficient for the needs of a future world? Is religion’s present ineffectiveness due to religion, or to man? What relationships are discoverable between the various forms of religion? What must be the essentials of the religion of the modern? Is there any justification for missionary endeavor? What applications has religion to the fields of economics, politics, education?
Such were the problems attacked, and in a manner to develop that creative discussion which “represents a faith in the possibility of setting up thought-conditions by which people will find the right ways for themselves.” The method is none other than that of group thinking, a process at first alien to a collection of individualistic egos, but an ideal much sought after by those who glimpse, in the amalgamation of diverse viewpoint, the possibility of a greater creation than may develop from the lonesome sterility of an isolated mind. Let us not impute a mysterious power or inspiration to rational method. Upon the foundation of share thinking, no structure will rise unproportionate to the dimensions of its base. The scope, profundity
and quality of intellectual material inevitably shapes the result; and a well-stocked mind, tolerant and imaginative, may thus alter the whole course of group thought.
Here, indubitably, appears the Bahá’i opportunity. In the sessions of the Commission on Religion, it was often the privilege of Bahá’is to indicate the more comprehensive attitude, to suggest explanations which, in their lucidity and reasonableness, appealed as obvious to delegates not yet informed of our modern Educator. But influence exerted in this manner must never be understood as the imposition of one opinion upon unwilling recipients, nor propaganda seizing unfair advantages. The laboratory of a creative discussion group is receptive only to those ideas which appeal.
THE CONSIDERATION of religion in
a World Council must needs be
general in its implications. It was
our fortune to have among the participants
a Hindu; a Buddhist; an
atheist; white, colored and Chinese
Christians, representing diverse
Protestant sects and Catholics; a
Theosophist; and three Bahá’is—numbering
thirty-four in all. The
foremost problem, before any advance
could occur, was to mark off
religion from other phases of activity,
characterize it, find its basic
factors, if any, and judge these
factors as to validity and usefulness
in the modern world. Had
the Commission, in other words,
anything to apply to society, or was
religion a chimera of the uneducated
mind, at best an outworn
mode of belief and behavior? Moreover,
did these various delegates
find in their elementary faiths a common denominator to apply mutually? Or must they return to their home countries and circles, condemned to local endeavor? If so, the vision of international consultation and action found itself shattered.
This was not to define religion, however. The optimism of the first sessions dissolved into despair, as philosophy, humanism, atheism, naturalism, humanitarianism, institutionalism, insistently monopolized a discussion which had set itself to understand the nature of religion. These might be interesting subjects in themselves, but surely to consider them must only delay the course of that inquiry which pointed towards the place of religion in the world today. Let us grant that “philosophy is the rational approach to reality,” an intellectual activity, whereas ”religious experience involves the whole personality,” working radical changes in man. Refute naturalism as an insufficient explanation of the origin of life, not to mention spiritual manifestations. Show the impotency of humanism to transmute character in the large, and in the face of grave discouragement and tests, to sustain an exalted social attitude, a vital and efficacious morale. Admit the lamentable ineffectiveness of present religious institutions, but face the dilemma that no social force may operate except through an institution. Consider all of these problems. But in the end a solution remained as remote as the day you began. You had not yet defined religion. Thus did the sessions appear at the close of three days.
BUT SUDDENLY, and with what astonishment, the group perceived in this chaotic mass of data and deliberation the outlines of a definitive form. Clarity of conception on the nature of religion, a clarity long since resigned to the land of unknowables, shaped itself in the minds of the exhausted delegates. And they realized to their delight that time spent in wrestling with these impinging ideas had served to mark them off from their object. Religion, elusive to the finish, had unwittingly been captured and bounded and set off, both from its opposites, and from related subjects. Although they had not yet settled upon what it was, they knew very well what it was not.
Now this is a very great triumph. The gravest difficulties that beset a believing man, the most bewildering arguments, silence him principally because he cannot disentangle from the opposing viewpoint those factors which do not apply to his case, those assumptions having no relevancy because they attack something he does not in reality support.
The members of the Religion Commission discovered that religion is usually under-estimated. Either it is judged as an institution, and an outworn one, or envisioned as a purely personal relationship with the motivating Power often named God. Neither conception is adequate or just. Consequently, neither conception can withstand the concentrated scrutiny of an antagonist. The very minimum definition, they decided, must include both phases. And indeed, what phenomenon of nature is there that does not require two things: the idea or impulse or
spirit, and the expression or form? Religion, therefore, according to this gruop, must be defined as “an attitude toward Divinity which is reflected in life.”
WITH THIS to stand on, the burden
grew considerably lighter. Two
facts, puzzling in themselves, found
meaning in reference to their decision.
The sub-commission on
Comparative Religion had reported
that their study revealed a distinction
in the teachings of religions.
Each religion consisted of
two phases, primary and secondary.
The primary doctrines seemed
comparable in every major faith.
These include a belief in some sort
of power controlling the universe,
and a consequent attitude toward
humanity, an attitude social, or
brotherly, or loving. This sounded
like the long-sought definition of
the group. And in fact, it would
seem natural that a minimum definition
should apply to the teachings
of all Prophets. If Muhammadanism
and Buddhism and
Christianity could be called alike
religions, then one might expect a
common core of similarities between
them.
There were in addition the secondary teachings, and these appeared to vary, according to historical time, locale and culture. These shaped the institutions, and gave them a specific character. Moreover, they often grew into a nuisance. As one boy wrote: “Secondary teachings that find expression in form, theology and moral concepts differ widely, change with the times, are often corrupted, and have been the cause of religious prejudice and strife. They have
been the means of alienating religiously-inclined people and peoples from religion. They have fostered the strife between the liberated modern mind and religion.” Institutional form, in other words, quite logically became outmoded, or found no justification when applied to an alien society. And form was too easily confused with the fundamental thing. Men forgot that the stream of religion might be turned into new banks, if occasion should warrant it. Here, indeed, was an explanation of our present situation. Dynamic life could not accord with static dogma.
“When man and his particular religion seem to come to the parting of the ways it need not necessarily imply that either one or both of them are inherently wrong within themselves. Quite possibly they did not keep pace down the avenue of time. At an impasse such as this, one or the other must change pace or direction, conform to the other, or go a separate way. The institution, divorced from man, cannot survive. Man, on the other hand, can survive and found new institutions.“
Well then, what shall be the nature of these institutions? Five points characterized the description:
1. “The religion of the modern must satisfy the intellect.
2. “Religion must aid in and hasten the development of culture. Philosophy and art ought to be cultivated in connection with the modern’s religion.
3. “The religion of the modern must strive determinedly for the abolition of all prejudices and rivalries between those of various religious beliefs, and for the abandonment of superstition.
4. “The religion of the new type must maintain and increase the humanitarian activities of the present, at the same time not neglecting the development of the spiritual
phases of man by a too-absorbing interest in the alleviation of suffering and pain in others.
5. “The religion of the modern should cultivate wholesome physical development and the recreational side of life.
“SUMMARY: The new form of religion which must come will touch all phases of man’s life. The body must not suffer at the hands of the spirit, neither must the spirit occupy all the attention. The intellect must be satisfied, man must retain his sympathy for and interest in his fellows, he must develop his body, and especially must he attend to the needs of his spiritual nature.
THUS ENDED one aspect of the
discussion. In a summary of this
sort, more must be omitted than
included. There has been no mention
of that portion of the argument
which introuced the judgment
that religion is a basic human institution,
the essence of culture, and
that a decadent religion must of
necessity herald a decadent society.
Nor have these fundamental assertions
been developed, in their application
to economics, race problems,
international politics, education.
The compass of the paper
does not permit it.
Bahá’is, however, must ask at least these questions. The Commission has stated that “intelligent spiritual leadership is the only thing which can reinstate the dynamic of religion.” From whence do we procure this leadership? What persons may we look to? Is it reasonable to expect that men, heretofore dependent upon assistance, may at last lift themselves by their own bootstraps? Does any movement of humanity stir to life, crystallize and vigorously wheel into action, without a rallying point, without that impulsive Center Who alone is the nexus between unlimited Power and feeble but responsive instruments?
In this, the first of three chapters treating the different phases of this interesting subject, the author directs particular attention to the slow evolutionary process of the concept of God from the earliest times, and shows how we have stressed what men thought about God rather than striving to gain a knowledge of God. Students of religion will find this series most informing.
IN SPEAKING of prayer ‘Abdu’l-Bahá once said, “Effort should be made to make attachment to God.” When asked how this attachment is to be made, he replied, “Knowledge is love. Study, listen to exhortations, think, try to understand the wisdom and greatness of God.”
From the earliest times—the knowledge of which we obtain only by inference—down to the present, man has been profoundly effected by thinking about God.
The concept of God, like any other fundamental concept, was undoubtedly a matter of slow development. In the last analysis the only way in which man can know God is by experience. The individual knows by his own experience or that of some other person or that of the race. This knowledge cannot be like the knowledge of familiar objects around us, or the knowledge we gain by observation, experiment and inference. Naturally we put more stress upon what men have thought about God in the past than we do upon some means by which we may gain a knowledge of God. This puts a very heavy burden upon traditional belief
* History of the Warfare of Science with Theology in Christendom,” by Andrew D. White.
and the latter is not always equal to it.
The mere fact that men have believed in God in the past is not sufficient grounds for a vital faith today. For several hundred years men believed that the earth was the center of the universe but that belief was discounted when the Copernican theory was established. Again what men have thought of God in the past is of importance to us today because it is only by such study that we can know how man has developed religiously. The only way we can discover certain phases of the Divine Plan for this race, or the only way in which we can read any meaning into life, is to study man’s development.
Before the modern historic method was applied to the history of religion it was customary to paint an ideal picture of our religious development, especially the development of our own religion, with the result that most of us are not prepared for any kind of critical study. Until quite recently it was practically impossible for a scholar to write an unbiased treatise upon comparative religion. White’s History between Theology and Science*
is the story of a long conflict between scientific facts on the one hand and unwarranted tradition on the other. There is no doubt that many sincere religionists of that period honestly felt that the position of God in the universe would be impaired by the advance of science.
In all this we see the struggle of the race for truth but we must never suppose that we are out of the struggle. It is a very hopeful sign that today men from all walks of life are making a defense for God. The warfare today is against unscholarly and superficial thinking, the kind of thinking that overlooks the most obvious facts of man’s development, namely his mental and spiritual experience.
This idea of an evolving, progressive concept of God has not received sufficient attention in the past. While we realize that early man’s notion of God cannot compare with the exalted ideas of today nevertheless we do not like to feel that the world was entirely deprived of the great spiritual bounties. This is not error but only natural, however we must expand our ideas of the universe. Just as we permit a child’s primitive ideas of God, realizing that there are mature people with more exalted concepts, so we must think of the earth as a part of the universe. Man has always existed so when this planet was in comparative darkness and ignorance, other worlds may have been enlightened.
On the other hand there is a kind of progressive belief, a product of the desire for truth, that does, in a real sense, create the object of the belief. Some men believed
in the Ptolemaic theory after it was refuted. This kind of belief creates nothing, but there were others that believed in the Copernican theory long before it was fully demonstrated and their belief led to the truth. It is this kind of belief that has advanced the knowledge of God. A static dogmatic belief is never real although it may become an integral part of our religious life while a progressive dynamic belief is always real and consequently contributes something to the sum total of our knowledge.
In dealing with man’s spiritual development we cannot confine ourselves to the historic method.
We fail to realize that there are laws in the universe, governing man’s mental and spiritual growth, laws that we discover by drawing near to God and not by making God in our own image. Some of our modern philosophers amid the comforts of life may find difficulty in reconciling the omnipotence of God with His mercy but the great saints of all time have never been in such a dilemma. It is a singular fact that the truly great souls suffer the most and complain the least, but it is something more than this—it is a fact that must have its say in any religious discussion. The fact that we are in any sort of dilemma would indicate that we too are in the process of becoming.
In this connection the theory of evolution, which by the way is the only means we have for extending our knowledge in time, is of great assistance to us for it helps us to see the Divine Plan as it really is. We realize more and more that ideas, as well as things, have been,
are and ever shall be in a state of change. As long as we hold to the notion of spontaneous creation in any field of thought we are unable to make any real progress in that field. This has been confirmed by experience. To be sure when an evolving biological world first made its appearance it lead directly to a mechanistic concept of life but we must remember that at the time of its inception the leading minds of the day were decidedly materialistic.
While we cannot adjust discoverable facts to fit a static philosophy we can adjust our philosophy to fit the facts. We have discovered, after a good many years of anxiety, that we can conceive of a God of an evolving world quite as readily as we can a God of a world of spontaneous creation. The only difficulty is that many traditional and philosophical ideas started with a static world, so that the moment we begin to push back into history to search out an idea like creation, we fear for the eminence of God. But if we fear to look backward we are also afraid to look forward, which is worse. In a sense this merely indicates that we have no real knowledge of God, for if we have ever been conscious of His presence no theory regarding His non-existence will disturb us; and if the heart has never known Him then no theory regarding Him may be of much assistance, but it may prepare the way.
The great Prophets realize this, so when they appear upon earth they first appeal to the heart. Thousands of people, inside and outside of Christendom, think of
God as a loving Father because of the life and words of Christ. Hundreds of pilgrims entered the presence of ‘Abdu’l-Bahá with perplexing questions, only to find that they were relatively unimportant. They came away with something that no philosopher has ever been able to bestow, namely the love of God, dynamic and enduring.
Nevertheless Christ came into the world to reflect to us the attributes of God and we cannot think of Christ and His mission without this background of ideas concerning God. For thousands of years the world was being prepared for the Gospel of Christ and Christ prepared the world for the coming of Bahá’u-lláh.
It is this everchanging flux of ideas concerning God and the place of the Manifestations in the scheme of things that concern us here. In the long run progress always results. We would like to see things move along without breaks and setbacks but that is not so much an indication of our fine sense of orderliness as a confession of our ignorance of the laws of nature, of our own limitations, and the Divine Plan.
Every loyal adherent of an ancient religious system firmly believes that his religion and his religion alone has the power of expansion and that finally the other religions will come to realize this. Yet the difficulties of such a position are perfectly clear, for the atheist and agnostic are equally sure of their position. This shows how very difficult it is for man to see the world in its entirety.
“The oneness of the world of humanity shall be realized, accepted and established. When we reflect upon this blessed principle, it will become evident and manifest that it is the healing remedy for all human conditions. . . . In this century of radiance His Holiness Bahá’u’lláh has proclaimed the reality of the oneness of the world of humanity and announced that all nations, peoples and races are one.”—‘Abdu’l-Bahá.
THE little world known as Green Acre, summer colony of the Bahá’is in Maine, is not impressive by its size and numbers. Its eighty acres might be lost in the ample dimensions of so large a village as Eliot. Neither can it be counted a rival for the great resorts considering the numbers it attracts. It is rather the charm of beauty, idealism, thought, spirit, sociability, mysticism, that makes a deep impression upon its visitors and workers and hold a subtle sway from year to year.
THE ANNUAL conference for racial
amity, one of the most virile and
useful of Green Acre activities, was
this past season more than ever before
a laboratory for the study of
reality in human relations. It was
dignified in procedure; its six sessions
seemed to touch more people
and phases of life than ever before,
while its enthusiasm and happiness
left nothing to be desired.
It was providential to have as the opening speaker of the conference, Judge Edward H. Adams of Portsmouth, N. H., an honored citizen of the community. His theme was, “The Faith of Lincoln,” and he proved himself one of the most eloquent speakers that ever graced a meeting. Modestly he disclaimed capacity to interpret Lincoln, saying that only the great can interpret
each other. But he had not gone far before he seemed to his hearers to belong to another age, living amid scenes which tested the heroic; to be one with that band of patriots and lovers of freedom who saw “the Glory of the coming of the Lord”; an associate and worker with our great martyr president, one of the most illustrious names of any clime or age. In poetic phrases pregnant with thought, the sublime faith of the great American liberator was eloquently set forth.
Mr. Samuel A. Allen, industrial secretary of the New York Urban League, was the next speaker; he is one of those who, as a student, heard ‘Abdu’l-Bahá when He spoke at Howard University, Washington, D. C., twenty years ago. The subject of Mr. Allen’s address was “Economics and Race Relations.” From his vantage ground of service and observation, he showed how one of the most virulent results of prejudice is the way it affects people trying to earn a living, those prepared for service yet debarred by the accident of race. Social relations are much more easily established. But depression has greatly intensified the race problem. In New York City the Negro is denied admission to twenty-five unions. It sometimes happens that colored workers are laid off and whites substituted the very next day. Thousands
are being driven into the radical parties under such pressure. Education and property do not make people happy. Fellowship and love do. If employers are to be reached and softened it must be by the Bahá’i method. Simple justice is needed, not mercy. Bahá’is should seek service on public welfare committees. A burning desire for right on the part of each can melt the cold world into oneness, he felt.
The chairman, Mr. Harlan Ober, in closing the session said that Lincoln was great because he had no separatist mind but thought in terms of the whole. His spiritual love gave him vision. Now someone was greatly needed who could give Lincoln’s vision to the whole world. He then reviewed the teachings and great message of ‘Abdu’l-Bahá and showed how they affect both economics and race relations and how all difficulties, “due to lack of love and altruism” must pass away in the light of the new teachings. Limited relief supplied by limited minds cannot solve such problems. But the divine love and wisdom from the Universal Physician will give relief. He exhorted patience to those who are victims of oppression.
MR. CARL CARTWRIGHT, a graduate
of the University of Florida, a fine
representative of the liberal youth,
was presented as the principal
speaker at the second session. He
has discovered from his scientific
studies that the so-called Nordic
race is non-existent, to say nothing
of its claim to dominate history.
There is no scientific sanction for
the belief that one race is superior
to another. Under his subject,
“Negro Scientists Overcome Prejudice”, he reviewed the life stories of two eminent Negro scientists, Dr. George W. Carver and Dr. Ernest E. Just. The bold research work and wonderful discoveries of these men have won them international fame and many honors. An amusing incident related was how the Lions Club, a business men’s organization of Columbus, Ga., recently entertained Dr. Carver at luncheon. A local editor, irate at such sociability, denounced the occurrence. Thereupon the president of the club retorted that doubtless the editor’s real grievance was that he had not been considered important enough to be included in the invitation! This is another illustration of the growing liberality of the South. The students of a white college in Mississippi invited Dr. Carver to address them. When the reactionary faculty heard of it, they forbade the Doctor to enter the campus. The students not to be outdone, hired a hall off the campus and gave their guest a great ovation when he appeared among them. What they felt was a great honor to the school had been turned into disgrace by the faculty, they declared. The speaker felt that the great abilities of these men and others like them would bring home to the world the certain knowledge of one humanity.
THE THIRD session was featured
by two formal addresses, one by Mr.
Philip A. Marangella on “Racial
Amity and World Peace,” and the
other by Mrs. May Maxwell on the
limitations existing in the minds of
people of various races and nations,
now happily disappearing before
the glorious Light of the Sun of Truth.
The informal conference brought to the fore a bevy of youth, some four or five young ladies and a Persian student, Foad Ashraf, all of whom showed fertility of thought and fluency of expression and indicated very clearly that the orthodox limitations and racial prejudices of the old order were to them non-existent and unthinkable. It will doubtless require the youth to set the world in order. How beautiful are they in their faith, courage and consciousness of power. We find, from the study of Nabil,* that both Táhirih and Mulla Husayn-i-Bushru’i closed their dazzling careers at thirty-six; the Glorious Báb at thirty; Quddus at twenty-seven; and that such characters as Zaynab, Váhid and Hujjat were all included in the category of youth. We hail the beginnings of our American youth as amity workers. May their ends be glorious!
THE SPIRITUAL meeting of Sunday
morning had as chairman Mr. F. St.
George Spendlove, who expressed
the idea that human enlightenment
must precede human relief. The
ideal cannot be attained until first
projected. Each race must draw
upon the resources of all centers of
culture. The problem of races suggested
to Rev. Henry Benton
Harris, the first speaker, the cross
purposes of Jews and Samaritans
in the time of Jesus when He spoke
to the woman of Samaria. This
woman became a new creature
through the light of Christ. The
same spirit of universality is voiced
by Bahá’u’lláh and ‘Abdu’l-Bahá
Whose light has dawned and Who
* The Dawn-Breakers, Nabil’s History of the Dawn of the Bahá’i Cause.
are asking all mankind to see each other as servants of one God. Some, they exhort, are as children. They must not be hated because weak. All are created in His image and likeness. Such a movement as this is the world’s greatest need. May it change mankind into what it should be. In conclusion he quoted ‘Abdu’l-Bahá as saying that he is blessed who prefers his brother to himself.
Mr. Howard C. Ives opened his address with Words of Bahá’u’lláh:
“Verily the Words that have descended from the heaven of the Will of God are the source of unity and harmony for the world. Close your eyes to racial differences and welcome all with the light of oneness.”
Everything in existence, he declared, has a center, whether it be a star or a system. Perhaps there is a great central Sun around which the universe revolves. Even as an army gets direction, power and victory from its general, so ideal forces and light are now flowing from the Great Center which establishes the higher Unity. He then presented four aspects of unity, following the outline of ‘Abdu’l-Bahá: the unity of mankind, the spiritual unity, the unity of the Holy Manifestations and the unity of the Divine Essence. Why should we still turn to man when we can turn to God? To accept and apply the decrees of the Manifestation of God is to attain the higher unity wherein nothing but reality exists.
THE WORKER’S meeting on Sunday afternoon called forth expressions from those who are doing something to relieve human ills. It was a heart to heart gathering. Influential
friends who had come to Green Acre for the first time, were encouraged to pour out their souls with perfect freedom. Others who were veterans in service likewise responded, sharing their rich experiences and extended studies. Harlem,* the metropolis of the Negro world, had impressive representatives of both races. Boston, sometimes referred to not as a city, but a state of mind, appeared to find its heart in this gathering. Self-examination, as well as study of the psychology of the prejudice of others, received due emphasis. The special object of this meeting was to brighten hopes and to tell ways of overcoming the various barriers to unity, that the ideal and real may be one.
Grateful acknowledgements must be made to the talented friends who contributed dramatic readings, vocal and instrumental selections at the various meetings, expressing amity in so pleasing a form.
THE LAST session was held in the
People’s Baptist Church in Portsmouth,
N. H., the City by the Sea.
The congregation and successive
pastors of this colored church over
the years have given fine cooperation
to this work. Mrs. Ludmila
Bechtold of Brooklyn, N. Y., was
chairman, bringing to bear her intelligent
interest and love of the
work. The Hull House** address of
‘Abdu’l-Bahá was read as a fitting
introduction.
Mr. Samuel A. Allen again spoke and gave a striking picture of the numerous ills which attack the racially varied population of Harlem,
* In New York City.
** Located in Chicago, Ill.
as well as other cities. He shed his searchlight upon prejudices in various forms, intra as well as interracial. One curious incident related was that of a school teacher, training her children in jumping, who through prejudice held the rule higher for her colored pupils, only succeeding thereby in making them better jumpers than the others; another was how in a certain place a teacher who had a Japanese boy take the place of George Washington in a play, lost her position because of it. A. A. Schomberg, colored curator of a ten thousand dollar collection of books about the Negro race, collected it because when a boy in Cuba and called upon to write an article about his race, he was unable to find books in the library bearing upon that subject. In closing his address Mr. Allen related the story of two parents who were greatly alarmed one day to come upon their infant son and to find that by some means he held in his hands a carving knife. Fearing to approach him lest he harm himself, the mother tactfully held out to him an orange, whereupon he at once let fall the knife and reached for the fruit. The speaker again expressed his love of Green Acre and the conviction that a sick and sore humanity would find relief only through the divine remedies.
Orcella Rexford, the last speaker of the conference, made a fitting climax in a word picture of the world of the future. The absence of extremes of wealth and poverty, locomotion by wings as well as planes, false doctrines removed that
cause strife, ignoring of national boundaries that separate, all employed and all educated, everybody wishing to do right, all governed by universal law, all speaking the same tongue, all knowing and loving the same God, all acknowledging the Supreme Tribunal and living in amity with all mankind—these were some of the details of her wonderful
picture of the future under Bahá’u’lláh’s divine civilization.
The speaker expressed the wish that each and all might stand in the smile of God. “A man who turns to God finds sunshine everywhere”, says ‘Abdu’l-Bahá.
So closed this amity conference, one of many that have been held. But the last always seems the best.
existence is the bond and oneness of reality. When the divine and fundamental reality enters human hearts and lives, it conserves and protects all states and conditions of mankind, establishing that intrinsic oneness of the world of humanity which can only come into being through the efficacy of the Holy Spirit. For the Holy Spirit is like unto the life in the human body, which blends all differences of parts and members in unity and agreement. Consider how numerous are these parts and members, but the oneness of the animating spirit of life unites them all in perfect combination. It establishes such a unity in the bodily organism that if any part is subjected to injury or becomes diseased, all the other parts and functions sympathetically respond and suffer owing to the perfect oneness existing. Just as the human spirit of life is the cause of coordination among the various parts of the human organism, the Holy Spirit is the controlling cause of the unity and coordination of mankind. That is to say, the bond or oneness of humanity cannot be effectively established save through the power of the Holy Spirit, for the world of humanity is a composite body and the Holy Spirit is the animating principle of its life.
Therefore we must strive in order that the power of the Holy Spirit may become effective throughout the world of mankind, that it may confer a new quickening life upon the body-politic of the nations and peoples and that all may be guided to the protection and shelter of the Word of God.
—‘Adbul’-Bahá.
This is the third part in the serial story of the martyrdom of Varqá and his little son Ruhu’lláh, early Persian Bahá’is. The preceding chapters gave a summary of the family history; copies of the Tablets (letters) of Bahá’u’lláh addressed to them; a brief account of the wonderful visit of the father and his two sons to ’Akká to see ’Abdu’l-Bahá; and a copy of ’Abdu’l-Bahá’s Tablet to Ruhu’lláh. The story will be concluded in the November number.
Ruhu’lláh, a boy so timid that he would never even go alone into the garden in the evening, was always remarkably courageous when it came to doing anything for the Bahá’i Cause. He thought a great deal about becoming a martyr, and in this connection wrote the following poem which he sent to ‘Abdu’l-Bahá. One can see in reading it, how the Teachings of Bahá’u’lláh train even a child into becoming a savant and a philosopher. No translation from the Persian can give the exquisite meter nor an adequate interpretation of the Persian metaphors alluding to literature and letters which the cultured people of Iran know so well. Here is his poem:
- “In the Name of our Great Lord
- El-Abhá!
- O Cup-Bearer, fill the cup to the
- brim
- Make this Zion of my heart full of
- fire with your Wine.
- It is the time of receiving Bounties
- and the day of help.
- Face O friends of Bahá
- Towards the world with the banners
- of Guidance.
- Any one rising to serve God,
- The Lord of Mankind will help him,
- The one who sacrifices his life in
- the Covenant of God,
- The Face of God will turn towards
- him.
- O Cup-Bearer, give a cup from Thy
- Bounties
- That I may be pure from sin,
- Although my sins cannot be
- counted,
- Still I am hopeful through the
- Favor of God.
- Welcome, O Cup-Bearer of the Ancient
- Gathering.
- Let fall a drop to this earth (body)
- through Thy Favor
- Till through Generosity, this ray
- may shine
- And be worthy of sacrifice.
- O God, when the time will come
- that at Thy Door
- I may give my life for the Love
- of Thy Face
- What a happy day it will be,
- That in the square of love
- I may give my life
- In the path of the Beloved’s Love!
- What a happy moment it will be,
- That I may say openly
- The praise of King Bahá on the
- cross!
- O God, when shall come that time
- That I may be severed from this
- fated body,
- Facing towards the eternal Rose-Garden
- Becoming verdant from the Bounties
- of seeing God?
- I am burning in the desert of privation
- And inflamed from the sparks of
- remoteness.
- Take the veil from Thy Face
- (‘Abdu’l-Bahá)
- O King of the Worlds
- In order that from the Light of
- Thy Face
- The heavens may become illumined.
- O Prince of Covenant!
- O King of Covenant!
- From your fire the Paran of Covenant
- is on fire.
- O Thou, who hast named Thyself
- “Abdu’l-Bahá.’
- (The Servant of Bahá)
- Through Thy Commands the banners
- of Guidance are uplifted.
- Thou art the Dawning-Place of the
- secrets of God;
- Thou art the spring of the rivers
- of God,
- Like the letter A thou hast stood
- to uplift the Cause of God
- O powerful King of Kings!
- But like the letter B, thou art humble
- in service near the door of
- the Shrine of Lord Bahá.
- O Thou who art the Greatest
- Branch of the Tree of the
- Cause,
- O Thou who art Branched from the
- Ancient Root,
- O Thou who art the Dawning-Place
- of the Inspiration of God,
- Through Thee the eyes of Abhá
- people are enlightened.
- “Give a cup from the divine wine,
- that I who am sleeping may
- become conscious;
- Rend asunder the veils of doubt
- and superstitions,
- Soar to the zenith of the Seventh
- Heaven,
- Pass from this dark cage of earth
- and water
- Going to the pure spiritual Kingdom;
- Become free from this world full
- of torture and pain,
- Facing the spiritual Native Land,
- Inhaling from the Rose-Garden of
- the soul
- The fragrance of the Beloved;
- Returning like a wind from the
- Land of the Beloved,
- Blowing fragrant and life-giving
- breezes
- Bearing sorrow-sweeping Glad-Tidings;
- Saying openly to the friends of the
- world
- It is the Day of the Covenant!
- Friends be on your guard,
- O lovers of the Face of the Beloved,
- Turn your souls toward the Land
- of the Beloved,
- O comrades, grasp the opportunity,
- Help and assist the Cause of God,
- Try, O friends, that there may be
- spread in the regions of the earth
- The Teachings of the Powerful
- God
- Until the sleeping creatures may
- become conscious,
- May lay aside superstitions and
- prejudices,
- Their eyes becoming enlightened
- with the Light of God;
- The thorn-gardens of their hearts
- becoming rose-gardens,
- Try, O friends, it is time for service.
- Give a glance through Kindness to
- this yearning, sorrowing bird,
- Who, being far from Thee, is restless
- and inconsolable.
- Through being so distant from
- Thee, my heart is on fire,
- Being away from Thee has inflamed
- my whole being,
- Help, O King, of the Kingdom of
- hearts!
- Being far from Thee has put my
- heart into flames;
- I am burning, O King, from being
- so far from Thee.
- Here, in this desert of loneliness
- and longing,
- Liberate this bird from the trap
- of sorrowfulness
- O King of Bounty and Sovereign
- of Favor!
- Do not look unto my station and
- capacity
- But look unto Thy Favor, O Bountiful
- One!”
prejudices and superstitions if we earnestly desire to seek the Truth. Unless we make a distinction in our minds between dogma, superstition and prejudice on the one hand, and Truth on the other, we cannot succeed. When we are in earnest in our search for anything, we look for it everywhere. This principle we must carry out in our search for Truth.”
IN THESE days the notes of human unity and international amity are being strongly and widely struck in the utterances and writings of world leaders. The settlement just effected at Lausanne, though not in all respects as comprehensive as could be desired, should go far to accentuate and develop this most desirable sentiment among the nations. In essence, the common brotherhood of mankind is not only both explicit and implicit in Christianity but also in the other great religions of the world. More than eighty years ago this was elaborated and pointed out to reigning sovereigns of the time and to the world in general by a great Persian teacher whom his followers named Bahá’u’lláh (the glory of God), and has been reiterated all along by the successive guardians of the Bahá’i Cause.
“It is strange that this movement is so little known in Great Britain, though it is one of steadily increasing influence in other parts of the world. Is this because it is of Persian origin? What of that? Truth is truth, and wise leading is wise, from whatever source it may come. Was not our Lord a Jew and the great Christian religion of Judean origin?
“Anyhow, Bahá’ism is, we think,
* Article by Alfred E. Lunt, The Bahá’i Magazine, July 1932.
destined to play a great and rich part in the advance and welfare of humanity in the years to come. It has many publications, one of the most lucid of which is by a Scotsman, the late Dr. J. E. Esslemont of Aberdeen; and it also publishes an excellent magazine which we have on several occasions appreciatively reviewed.
“The Bahá’i system shows how Christianity and all that is best in other religions can be practically and administratively applied. In this respect it is a Revelation fitted to the needs of the present age.
“Several issues of the Bahá'i Magazine are again before us, and the latest, that for this month, is a special number containing a treatise in the form of “A Study in Bahá’i Economics and Socialization.”* It would be well if our leaders in political and religious thought were thoroughly conversant with the principles and teaching here set forth. Yet we see little if any reference to the movement in any of our newspapers or magazines. Carefully and conscientiously read and studied, the Bahá’i writings and teachings will command universal respect.“—John O’Groat Journal, Wick, Scotland, July 15, 1932.
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.
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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.
| VOL. 22 | OCTOBER, 1931 | No. 7 |
Dear Friends:
Since the Christmas Season is very near at hand, THE BAHA'I MAGAZINE is again extending a helpful offer to all those who may be thinking of gifts for friends, at this time. Even though we are fully aware of the desperate need of contributions for the Temple we are also conscious of the fact that many gifts will be made and why not combine with us? The more money we receive at this office, the more we can turn back for the Temple.
During November and December NEW SUBSCRIPTIONS may be had for $2.50 instead of $3.00 a year. We are ready to offer for 2 months the Single Issues of the Magazines (back numbers) so long as they last, at the rate of 15 cents a copy, which, counting the postage and envelopes, makes the cost of the Magazines practically 10 cents a copy. We have very few of Volumes 1, 2, and 3, more but not many of Volume 4 and of the rest we will be glad to furnish them as long as they last. This will enable you to complete your files. Possibly you will be glad to have us bind them for you at the rate of $1.25 for binding plus postage, which varies according to distances. That is a tiny revenue for us,
With the Seasons greetings, we are,
