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| VOL. 24 | OCTOBER, 1933 | No. 7 |
THE BAHA'I TEMPLE
"This vast endeavor is unparalleled in modern times in its world-wide range, its spontaneity, its heroic and holy character."
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. 24 | OCTOBER, 1933 | No. 7 |
How to Attain Success, ‘Abdu’l-Bahá'' | 224 |
Memorials of the Faithful, ‘Abdu’l-Bahá, (Translated by Marzieh Nabil Carpenter | 214 |
Editorial, Stanwood Cobb | 195 |
When Progress Fails—A Critique on the Century of Progress Exposition, Leroy Ioas | 198 |
What Hath God Wrought, Dale S. Cole | 202 |
“Ta Tung” or “Universalism”, as Expounded by Wang Tse-ping, a Chinese Scholar, translated by Y. S. Tsao | 205 |
Appreciations from Yugoslavia, Martha L. Root | 208 |
Two Worlds Beckon—Comments from the Geyserville Summer School, Marion Holley | 211 |
A World at Peace, Bahá’i Administration as Presented to a Group of Free-Thinkers, Keith Ransom-Kehler | 216 |
The Evolution of a Bahá’i—Incidents from the life of Mother Beecher, Dorothy Baker | 221 |
STANWOOD COBB, MARIAM HANEY, BERTHA HYDE KIRKPATRICK | Editors |
MARGARET B. MCDANIEL | Business Manager |
| CONTRIBUTING EDITORS | |
| For the United States and Canada | For Foreign Countries |
| ALFRED E. LUNT LEROY IOAS LOULIE MATHEWS MAY MAXWELL DORIS McKAY SYLVIA PAYNE International MARTHA L. ROOT |
ANNIE B. ROMER Great Britain Persia Japan and China 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 Bahá'i Magazine, 1000 Chandler Bldg., Washington, D. C., U. S. A. Entered as second-class matter April 9, 1911, at the postoffice at Washington, D. C., under the Act of March 3, 1897. Acceptance for mailing at special rate of postage provided for in Section 1103 Act of October 3, 1917, authorized September 1, 1922.
--PHOTO--
Professor Bogdan Popovitch, Professor of Comparative Literature in the University of Belgrade, Yugoslavia, who has written the introduction to the Serbian translation of “Bahá’u’lláh and the New Era.” by Dr. J. E. Esslemont
(See page 208)
| VOL. 24 | OCTOBER, 1933 | No. 7 |
be that the human world will take on a new social form; the justice of God will become manifest * * * New Remedy and solution for human problems must be adopted * * * The government of a country
must make laws which conform to the divine law.”—‘Abdu’l-Bahá.THE AMAZING paradox implied in the present world economic crisis, is that the chief cause of the present economic depression–the power of machinery to do the work of man–can be made the foundation of universal prosperity.
It is not possible that humanity properly organized can suffer economically from the magic productive capacity of machinery, whether applied in the manufacture of goods or in the raising of agricultural products. Human ingenuity and human labor applied to the production of the necessities and comforts and luxuries of life, multiplied a thousandfold by the advantages of machine power, can only be a blessing to the human race provided results of such industrial and agricultural enterprise be properly distributed. There is no need of hunger, of lack of shelter or clothing on the part of any individual, now that agriculture and industry can so easily produce beyond all possibility of consumption. Man’s scientific power, directing human and machine labor, can meet all the needs of man abundantly.
The above statements, in the light of present day history, are axiomatic. Also it is axiomatic that the clue to world prosperity lies in the problem of distribution. This truth is so
evident as to need no argument. But how to create and firmly establish the proper and necessary modes of distribution is another problem, calling for a different type of thinking than that which made multiple production possible. It calls for a new social conscience, a new type of cooperative organized endeavor. This is the crux of the whole problem. Unless these requirements can be attained by humanity the machine will be a curse instead of a blessing, for it will simply increase the power of the few to exploit the many.
THE DIFFICULTY in organizing humanity
along new social and economic
lines is due to the fact that
humanity is made up of different
types of individuals, some of
whom are cooperative and unselfish
by nature while others are extremely
individualistic, self-seeking and
exploitive.
In the animal world these two opposite types do not exist in the same species. Some varieties of animals and many varieties of insects live on a cooperative basis, the interests of the individual being merged in the interests of the group and the group serving as a means of protection and resource to the individual; while other predatory types
of animals like the wolf and tiger are individualistic. But in humanity we find these two types mingled, “the predatory and the pacific, the individualist and socialist, the self-sufficient and the associative.”*
Here is the chief problem which confronts any attempt to organize humanity along truly cooperative lines. Side by side we may find individuals who are predatory by nature and individuals who are cooperative by nature. The existence of these two variant and opposite types in the same mass presents grave obstacles to the proper organization of humanity. But worse still is the fact that the predatory type is fiercer, more aggressive, more subtle, more unhampered by conscience or by a strict sense of justice than is the cooperative type. When to these qualities are added the advantages of a keen intellect, a powerful physique and a strong nervous organism, we have a situation which is as difficult to manage for the interests of the many as were the battles of the Middle Ages where physical giants of knighthood fully armored and riding armored steeds could easily prevail against masses of unarmored and poorly armed peasant infantry.
HOW ARE the intellectual leaders
of humanity, who are aware of the
imperative need of a new cooperative
form of society,—how are they
going to succeed in sequestering the
predatory type or in subordinating
it to the general welfare while at
the same time permitting necessary
individual enterprise, invention and
progress?
The power of government is not sufficient to accomplish this. The
* J. Arthur Thompson, “Ways of Living”.
constant evasions of law on the part of the shrewd and powerful, the constant corruption of government through largess and bribery, make democracy ineffectual to control the will of the exploitive type. And a dictatorship, while it may prevail for the moment, is only as effective as the life of the dictator; at his death all may be undone since in a dictatorship everything hangs upon the will of one individual and not upon the development of the plebiscite.
We must search with desperate zeal for a power capable of solving this critical situation. Exploitation magnified a thousandfold by the potency of machinery will with its titanic force destroy humanity itself unless an immediate solution is found. We have seen that the solution cannot be found within the field of economics itself, and that only partial solution can be found within the field of politics. Where shall we turn then but to the field of religion, which is in its most potent periods capable of exerting a force greater than all other forces that move upon the human heart and will.
RELIGION is strong enough to harness
even the predatory to common
ends. It operates in two ways:
first, in raising human nature
to higher levels so that a large proportion
of the exploitive type are
sublimated into types of voluntary
service; secondly, in establishing an
ethics so clear-cut and definite and
final that the percentage of those
who remain predatory are not able
with all their subtlety and force
of persuasion or aggressiveness to
corrupt the standards and requirements
of the age. Thus it is that religion, in its periods of greatest power, has always succeeded in organizing human groups into cooperative, gracious and successful forms of economic and social living. This successful organization has persisted so long as the dynamic power of religion was great enough to hold ethical standards strongly to the front and create as heroes in the eyes of communities the men of greatest service instead of the men of greatest exploitation.
THIS IS just what is needed today—a
renascence of religion, a clean
breath sweeping from infinite
heights to purify the world conscience;
to show right as right and
wrong as wrong; to remove indefiniteness
and confusion from the
consciousness of man; to give an
imperial divine authenticity to
righteous modes of conduct,
whether in the life of the individual
or in the life of economic and political
communities. There need to be
heroes who stand for the right with
all the power of their being, and
with the added power that comes to
them from the Unseen.
There needs to be a growing moral conviction on the part of the populace; a clear understanding of what is socially, economically and politically right and wrong; a burning fire of zeal; a steadfast allegiance to principles of divine truth and guidance; a faith in and obedience to those hero leaders who on the plane of unselfish service seek to guide humanity into successful ways of corporate living.
The populace must be deaf to the siren calls of self-advancement and of greedy gain; rather must their ears be open to the voice
of justice, of charity, of mutual consideration.
JUST AT the time when humanity
needs it most, there has arisen such
a religion of power—a religion
which is fast spreading over the
whole world, pervading every civilized
country with its lofty ideals of
social, economic and political justice.
The World Order of Bahá’u’lláh
presents the perfect pattern for
humanity—the pattern which will
solve every social, economic and
political difficulty—a pattern towards
which the most advanced
secular thought of the world is
miraculously tending.
But the mere pattern is not enough. There must be the acceptance and conviction, the obedience of humanity to these divinely appointed laws. It is here that the idealists, the leading thinkers of the world who are superbly progressing in vision and power toward a new world order, need the support of a great spiritual movement which has the poteniality of harnessing the vast majority of humanity to noble ends and of subordinating to the larger needs of the common good the rebellious and exploitive few who still remain self-seeking.
This cannot be accomplished in a moment, in a decade. But the beginnings of the new World State are destined to occur within the century. Its consummation, its perfect working out must be the aim and effort of humanity for many centuries to come. Here is a vision, a task, large enough to command the admiration and zeal of every human being; large enough to absorb all human energy and lead it into the glorious achievement of a perfect civilization.
“The advancement of civilization, material perfections and human virtues will bear no fruit or result unless joined to the spiritual perfections, merciful qualities and sound morals; and the happiness of the human world—which is the original goal–will not be attained. . . . Therefore this civilization and material development must be led by the Great Guidance.”—‘Abdu’l-Bahá.
PROGRESS is cyclic and not continuous forward movement. Periodic release of energizing forces carry humanity to a wider application of cultural ideals. During the time it takes for our social practices to catch up with the new ideals of a people, there is apparently a relapse. This relapse itself perfects the instruments for the further progression.
If this were not so, the ray of light which left the star Arcturus just forty years ago, at the time of the opening of the Columbian Exposition would have found America leading the world in the consolidation of the forces for unity and peace, when it reached here to open the Century of Progress Fair.
World Fairs, and there have been three major ones in the past one hundred years, come in forty year cycles; are conceived in times of prosperity, and are born in times of serious adversity. They thus mark the dawn of a new period of progress toward world solidarity.
From Prince Albert’s proposal of an international exposition in 1849, there developed the first World’s Fair, which opened in London in 1851, attracting some six million people to see an international collection of fourteen thousand exhibits. It is more than a coincidence that at the very time God had opened the Door to Universalism
* The first disciples of the Báb.
and its spiritual heritage was being vouchsafed to the world through the glorious deeds and sacrifices of the Báb and His Letters of the Living,* that this first effort toward a wider appreciation of world civilization was being made in the most liberal and developed country of the world; and consummated coincident with the Báb’s martyrdom.
Forty years later, notwithstanding strong competition among American cities, the Congress of the United States selected Chicago as the site for an international exposition in 1893, to commemorate the discovery of America, four hundred years previous.
On May 1st, 1893, the Columbian Exposition opened, attracting some twenty-eight million people to view the greatest collection of international exhibits ever gathered together. Its Philippine village, its Borneo tribesmen, its lagoons, its replicas of world famous structures, exhibits of far and near, etc., brought within the vision of the average American, the world without his boundaries. It introduced the world to America—and America to the World.
Sorely in need of architectural ideas, the Exposition, following the classic architectures of the world, became an architectural renaissance to America. The eyes of a little
traveled populace were turned to the beauties of Europe and antiquity, and classic architecture became our standard of design.
America was weaned from provincialism. The prejudice of isolation gave way to friendly and appreciative intercourse. Travel, study, and the increasing spirit of justice, caused America to enter directly as an harmonizing influence into the councils of the world.
The most significant event of the Exposition, and the source of the release of the most powerful forces, was the spiritual birth of America, through the announcement for the first time in this far western clime, of the appearance of the universal Manifestation of God for this dispensation. Rev. Henry H. Jessup, Missionary from Beirut, Syria, at the Parliament of Religions, held as a part of the Columbian Exposition, presented the message of Bahá’u’lláh’s appearance, in the following touching words:
“This then is our mission; that we who are made in the image of God, should remember that all men are made in God’s image. To this divine knowledge we owe all we are, all we hope for. We are rising gradually towards that image, and we owe to our fellow men to aid them in returning to it in the glory of God and the beauty of holiness. It is a celestial privilege and with it comes a high responsibility, from which there is no escape.
“In the place of Bahji, or Delight, just outside the fortress of Acre, on the Syrian coast, there died a few months since a famous Persian sage, the Bahá’i saint, named Bahá’u’lláh—the ‘Glory of God’—the head of that vast reform party of Persian Moslems, who accept the New Testament as the Word of God, and Christ as the deliverer of men; who regard all nations as one, and all men as brothers. Three years ago he was visited by a Cambridge scholar, and gave utterance to sentiments so noble, so Christ-like, that we repeat them as our closing words:
“‘That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the
sons of men should be strengthened; that diversity of religion should cease and differences of race be annulled; what harm is there in this? Yet so it shall be. These fruitless strifes, these ruinous wars shall pass away, and the Most Great Peace shall come. Do not you in Europe need this also? Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind.’”
IN THE FORTY years since the Columbian
Exposition, the great
forces liberated at that time have
enabled America rightfully to stand
as the great hope of the nations in
this most deplorable relapse from
the unifying spirit that was sweeping
the world. It appeared through
the leadership of America, after
the World War, that the basis for
a world federation had been laid,
and an era of cooperation, unity
and peace had dawned. But alas,
the forces of human relationships
released through the message of
Bahá’u’lláh “let him rather glory
in this, that he loves his kind” had
been lost in the complete reliance
on the scientific achievements. In
the world economic crisis, the spiritual
consciousness of the people became
apparent, in the widespread
practice of the “survival of the
fittest”; rather than the realization
that none can prosper or succeed,
if all do not prosper and succeed.
At such a time, the Century of Progress Fair opened in Chicago. Ideally located, the Exposition grounds about half a mile wide, run for about three miles along the shore of Lake Michigan. The natural beauty is enhanced by lagoons, colored fountains, and at night by the thousand and one electrical displays reflecting themselves in the placid waters. For the first time electric lighting has been used as a part of building ornamentation. Replicas
of famous buildings from many parts of the world, surrounded by native settings in the foreign villages bring the attractions and customs of almost every country. The greatest variety of international exhibits has been collected. Processes of life are depicted; whole industries conducted before one’s very eyes; while all the mystic wonders of the mechanical and electrical age are presented for the education of, and to the amazement of the visitors. Such are briefly, the attractions that were intended to bring enthusiastic bewilderment to the multitudes visiting the Fair. They must have an attendance of fifty-six million if it is to succeed financially.
And yet! Why is there so little enthusiasm on the part of the thousands returning from the visit to this, the largest and most spectacular of all World’s Fairs?
WHEN ‘ABDU’L-BAHA was traveling
in America in 1912, He continuously
warned that we were lost in
a sea of materialism; that we were
blinded by the unvalued prosperity
brought through the almost unbelievable
scientific discoveries; and
that unless our spiritual civilization
were brought quickly to the same
level of achievement, the structure
we had so laboriously built on sand,
would tumble.
Through the mists of the great depression, there had gradually dawned the light, that the solution of the world’s problems lay in social adjustment and control, not further mechanical invention, engineering, nor even increase in funds. This was the dawn of divine civilization. Now, just as people
are recovering somewhat from the shattering blows of the material collapse, comes the Century of Progress Exposition, bringing severe spiritual shock by its embodiment of this material progress in its architectural presentation.
The Architectural Commission of the Century of Progress Fair, consisting of eight of America’s foremost architects, after long study and planning, proceeded to develop a style of architecture, crystalizing the great progress of the past one hundred years. That which man had achieved in the realm of science was to be symbolized in structures conceived to increase man’s physical comfort and convenience. Utility was the underlying motive. The mass formations this necessitated were broken up by colors and lights. This modern style of architecture was presented as the reformation of American architecture, and the mode to be adopted by the world.
Mr. Harvey Wiley Corbett, Chairman of the Board of Architects, of the Century of Progress Fair, writes:
“Instead of turning the eyes of America on Europe, we felt that the eyes of Europe should be turned upon America, that our contribution, if we had any to make, should be one looking into the future and pointing out thereby the direction in which we as a nation are moving. This was not an easy thing to attempt. Because of modern science and invention we were forced to work without precedent. We realized that beauty if so largely a matter of association of ideas, that setting up new standards of form, detail and color would be a highly risky undertaking. . . .
“A Century of Progress will present ideas in architecture and plan arrangement which will not only be new in America, but new in the world as a whole”.
Architecture is born in the attempt to crystalize in physical form the strong spiritual forces surging
in the hearts. This is why each new religion releasing anew the power of the Holy Spirit, develops the new architecture for the new age. From this new structural design, representing the renewed relationship of God and man, develops the other expressions of spiritual endeavor; and thus architecture becomes the “mother” of the arts.
When a person views a structure, which is the embodiment of the highest ideals of a people, great spiritual emotions are awakened, as the mind is lifted up to the inspiration behind the form. Similarly when viewing a structure, perverting the true spirit of architecture, and representing materialistic ambition; the result can only be one of emotional depression and spiritual shock. This is why people do not and cannot become enthused over the Century of Progress Fair. While the spiritual shock is perhaps not yet recognized, it has opened the heart to the reception of the spirit of the age.
How supremely important then is the Bahá’i Temple, conceived under the inspiration of the most dynamic diffusion of the Holy Spirit the world has experienced, and symbolizing the noblest conception of human development ever bestowed on man. The resplendent dome, carried to completion during the Century of Progress Fair, through the united and sustained sacrifices of the body of devoted followers of Bahá’u’lláh in all lands, will call to life the spiritual seeds now lying dormant in the hearts of the thousands disappointed and discouraged by the materialistic motivation of the Fair. The inner unrest
1 Shoghi Effendi, “The Golden Age of the Cause of Bahá’u’lláh”, p. 20.
of the people will be calmed by the graceful lines and alluring beauty of the Temple, while the spirit disseminated through it will bestow eternal life. This glorious dome, indicative of the final and complete triumph of the Cause of Bahá’u’lláh, “shall stand as a flaming beacon and a symbol of hope amidst the gloom of a despairing world”.1
WELL MAY we consider the trend society will take under the forces released at this Century of Progress Fair. Revolted by the materialism which it represents, all will readily agree that a continuation of the old practices of individualism will lead only to complete destruction. The institutions of man, created for his protection and development through the necessary periods of nationalistic development, are now the very instruments intensifying his suffering. Statesmen, no matter how sincere and altruistic can do little to alleviate the alarming difficulties. The scientific age, while increasing the physical comfort and facility of living, has lead humanity away from the way of living; and because of its throwing out of adjustment the practices which it at first encouraged, leaves society guideless. Only in the appearance of a dynamic spiritual power, giving value to the actions of men, can a leaderless people find guidance into an order of living that will permit the attainment of unending peace and world unity. Thus we may be assured that the underlying trend of the next period of development, in American life at least, will be the most thorough search for the true spiritual values
of life. Humanity will struggle for a world order based on the relationships contemplated by the Oneness of the World of Humanity and the Fatherhood of God.
There is only one such order in the world, and that is the World
1 Shoghi Effendi.
Order of Bahá’u’lláh! “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.”1
“There is an emanation of the universal consciousness today which clearly indicates the dawn of a great unity.”*‘—‘Abdu’l-Bahá.
WHEN on May 24th, 1844 there flashed from the United States Supreme Court Room to Baltimore the first inter-city telegraphic message, it was the successful culmination of years of labor and discouragement on the part of Mr. S. F. B. Morse, the inventor. Little did those witnessing this epoch-making achievement appreciate the import of that first message. It has been ringing down the years until the present time—the year of the Century of Progress Exposition—and will continue to sound the ever increasing wonder of the sons of men at the progress made and being made since that memorable date.
That first message was ”What Hath God Wrought.”
One wonders in how many hearts and minds this question rises, as millions view the exhibits at the exposition, standing in consternation before some miracle of science. Certainly there is much conjecture as to what the future will bring forth. How fortunate if in these many hearts the question of “what can yet be accomplished” lead to a
* Promulgation of Universal Peace, p. 223.
realization that mankind is beholden to the Power of the Holy Spirit in all that has been done and for all that can be undertaken.
Undoubtedly the accent of the exposition is upon what has been achieved in the physical world, and the results are an inspiration for future endeavors. The greater the obstacles overcome, the more mysterious the instruments, the more wonderful the results obtained, the greater should be our gratitude and our determination to understand the bounties of God. If out of this great exposition, which is giving pleasure and providing education for so many, there arises in many hearts a realization that spiritual forces have been released and are being released and that it is man’s paramount obligation to align his activities in conformity with these forces, the expostion will have far-reaching and lasting results.
FOLLOWING the progress of science since 1844, knowledge and experience acquired point more and more surely to an underlying unity. Following the experimental method
which has been so productive of results, certain facts or phenomena are discovered. These are reduced to a mathematical expression consisting of symbols, but often the ultimate meaning of the very symbols employed is obscure. There remains the eternal question—Why?
Many thinkers realize now that we seem to be able to go so far and no farther in our intellectual analyses and that behind or beyond or above there is some force or power which lies outside the ken of men, outside the realm of the physical sciences, and that this power is the same regardless of many diversified manifestations in the physical world. There is an underlying unity.
SEEING the results of the operation
of this unity in the physical
world, are we not lead to inquire as
to what has been accomplished towards
the unity of the sons of men
in the world of the mind and the
spirit, and how this phase of progress
is represented at Chicago?
Should we endeavor to base a great
exposition on the progress made
towards accomplishing unity of
thought, action and feeling among
races, nations, groups and individuals,
would it not be a difficult
task? Despite the fact that means
of transportation and communication
have been vastly improved, despite
the fact that there are common
political, economic and social questions
involved, is it not true that
advancement towards universal
peace has lagged lamentably behind
achievements in the physical and
engineering fields?
1 Bahá’i Scriptures, p. 790.
In the years ahead is it not true that the emphasis must be directed towards all those things which have to do with better understanding, with amity, with concord, with harmony, with the abolition of prejudices and superstitions, with love? Must we not recognize the unity of mankind, the unity of religion, the unity of God, before we can expect to know much about that mysterious unity, which is the foundation of natural law?
‘Abdu’l-Bahá has said that “Love is the highest law in this great universe of God. Love is the law of order between simple essences, whereby they are apportioned and united into compound substances in this world of matter. Love is the essential and magnetic power that organizes the planets and the stars which shine in infinite space. Love supplies the impulse to that intense and unceasing meditation which reveals the hidden mysteries of the universe. Love is the highest honor for all the nations of men.”1
Since love is the “highest law” and the “highest honor”, does this not suggest the line of action which will lead to the greatest benefit to mankind?
‘Abdu’l-Bahá has also said, “Love is the cause of the manifestation of truth in the material world. Love is the essential bond of union which exists between God and all things in their ultimate reality. Love is the source of the greatest happiness of the material and the spiritual worlds. Love is the light by which man is guided in the midst of darkness. Love is the communication
between truth and man in the realm of consciousness. Love is the means of growth for all who are enlightened.”1
CERTAINLY it is the common wish of mankind to grow, to progress, to advance. Perhaps our course has been charted, as far as we are concerned. Yet man has not yet evolved any world plan for the advancement of all. But in our present state of progress, the recent economic stress has been evidence sufficient that there are great common interests which cannot be ignored and which affect all nations and peoples, great and small. With our facile means of communication and transportation, boundary lines have lost at least some of their significance. World trade demands mutual covenants. For the first time in the history of the world, it is possible to think and to endeavor to apply universal measures.
Since “love is the means of growth for all”, since it is “the light by which man is guided in the midst of darkness”, the course of action for the future is clearly and unmistakably indicated, it is directed towards universal peace. The application of the law of love to human needs is not a thing too difficult to achieve, for the “connection of commerce, art, agriculture is now evident, and has absolute sway. Therefore union and harmony are possible to be produced among all. These means of connection are the wonders of this glorious century
1 Bahá’i Scriptures, p. 790. 2 Abdu’l-Bahá, Bahá’i Scriptures, p. 810.
and great epoch. Former centuries were deprived of this possibility, for this enlightened century has another power, another splendor, another condition. That is why you see it daily bringing forth some new wonder. Finally it will ignite shining lights in the gatherings of the world. Like the aurora of the morning, the signs of these great lights are already apparent on the horizon.”2
“For this enlightened century” is a phrase which explains why the Century of Progress Exposition is possible, why the mysteries of nature have, one by one, been available to mankind. It also explains why we may look to the future with hope and courage, hope that the years to come will achieve even greater progress in the realm of the spirit than has been accomplished in the material world.
Thus we may look forward to another exposition, a glorious one, in which great progress will be evident in the application of the law of love among mankind. At this exposition there will be wonder and thankfulness for what has been accomplished. Again the thought will flash through the minds of many, “God works in a mysterious way His wonders to perform.” The ever-recurrent question will touch the hearts of men with awe and gratitude for His Bounties.
The question stirring humanity to the very core of its being may well be—“What hath God Wrought!”
The following exposition of an extraordinary humanitarian and universal movement that has sprung up in China is here described specially for The Bahá’i Magazine by one of its adherents, written at the request of Dr. Y. S. Tsao, the translator. Dr. Tsao, well known to the readers of The Bahá'i Magazine, is one of the leading Bahá’is of China. The Bahá’i readers will find some similarity between the Bahá'i teachings and these grand principles of the ancient Chinese philosophy as practiced during the reigns of Yao and Hsun over two thousand years before Christ and here revived as a modern philosophy. May we not see here a marvelous instance of how the divine power is stimulating world thought into channels harmonious to the coming World Order of Bahá’u’lláh.
IN an article entitled “The Bahá’i Cause in China” which appeared in the March number of the Bahá’i Magazine of 1932, the writer made a statement to the effect that any religion which claims that the central truth of all religions is the same and that belief in one does not preclude belief in another, will be acceptable to the Chinese people. While discussing the teachings of the Bahá’i Cause, the writer came into contact with some old Chinese scholars who have been expounding the “Ta Tung”* principles as based upon the teachings of Confucius. There is some similarity between the ethical principles of the “Ta Tung” Cause and those of the Bahá’i Cause. One “Ta Tung” scholar said that he was in full agreement With the twelve principles of the Bahá’i Cause, and he would undertake to write an article to prove how the Bahá’i principles could be substantiated in terms of Confucianism.
The principle of “Ta Tung” or “Universalism” is based upon the humanitarian concept. It preserves the people by teaching that all energy is not for one’s self, all produce
* The term “Ta Tung”, means “Great Similarity” or “Universalism”.
is not to be kept to one’s self. There must be living together and preservation for all; there must be mutual sympathy and mutual love. This is distinct from the ways of the animals which devour the weak and mutually exterminate one another.
Its grand teachings of ruling the family, governing the state and pacifying the world is based upon the foundation of regulating the person first. That is what is meant by self-help to help others. It is in agreement with the benign concepts of loyalty and forgiveness. All these teachings are in direct contrast with the imperialistic desire of enriching one’s own country by impoverishing other countries or strengthening one’s own race by destroying other races.
It lays an even emphasis upon the individual, the society, the state and the world. There is no partiality. There are states in the world, but the state must not injure the world; there are societies in the state, but the society must not injure the state; there are individuals in society, but the individual must not injure the society. That is what is
meant by “growing together without mutual injury; working together without mutual conflict”.
The final object of “Ta Tung” is to benefit mankind, so it has been said: “The old dies in ease, the strong has his work, the young is nurtured; and the widower, the widow, the orphan and the aged are all cared for”.
The “Ta Tung” procedure is peaceful and conclusive. It elevates the virtuous and able. It emphasizes sincerity and friendliness. It avoids unrighteousness and pardons the innocent. The “Ta Tung” rule is public-spirited and unselfish. It follows the golden mean and absolute justice. There is no distinction between races, religions, parties and classes. It embraces the whole human family.
During the last few decades of human history, the nationalistic spirit has been transcendent. After the World War, there was a rude awakening. Nevertheless, the nationalistic concept still controls politics. The conflict between capital and labor persists and international oppression is on the increase. A second World War looms on the horizon and class warfare spreads far and wide. The bankruptcy of nationalism is apparent.
What will be the remedy? It must be the message of good-will and propriety. It must be the principle of harmonious cooperation. The new principles in vogue are individualism, communism, socialism and Facism. They all emphasize the materialistic side to the neglect of the spiritual side. They follow the old track of competition and brute force. Although they are not so intense in spirit as imperialism,
yet they are far from the “Ta Tung” goal of “growing together without mutual injury”. The “Ta Tung” principles of loyalty and forgiveness emphasize both the material and spiritual aspects of the case.
It is suggested that in teaching the “Ta Tung” principles, it will come into conflict with many other religions. There will be no opposition if the principles are properly understood, (as has been proved by the acceptance of the Bahá’i Cause by all peoples). “Ta Tung” is the extreme wisdom of humanity. From it is derived law, politics, education, virtue and customs, and it forms the standard for the regulation of person, ruling of family, organization of society, governance of state and pacification of the world. Confucius concentrated upon the human element, and all religions have humanitarian principles.
Again, it has been asked, that if all nations persist in pursuing their nationalistic policies in fighting and oppressing one another, it would be disadvantageous for any nation to adopt the “Ta Tung” principles of peace and good-will all alone. Such a supposition is a misapprehension of the real “Ta Tung” or Universal spirit. “Ta Tung” believes in saving one’s self before saving others, it is not self-abandonment. Society is the aggregation of individuals, therefore anything that injures the society also affects the individual, so society is to be saved through the salvation and not abandonment of the individual. In a similar manner, the state is to be saved by saving the society first; and the world is to be saved by saving the component states first.
If the people of the world understand the real meaning of “Ta Tung”, they will be in a position to work for the peace of the world. All nationals in each state could require their governments to pursue a peaceful policy towards other nations. In case one nation should obstinately pursue a wrong policy, then all nations could combine to correct it. Should several nations combine to carry out a policy injurious to others, then earlier or later there will be a great conflict again. Racial and class warfare would destroy many human institutions, but in the task of reconstruction, the world will again seek a solution in universal principles. Of the three alternatives as stated above, namely, conscious adoption of Ta Tung, combined coercion for Ta Tung, or reconstruction according to Ta Tung after destruction, Ta Tung, that is, a peaceful solution of problems, will necessarily be the future order of the day.
The days for nationalism are apparently numbered and the tendency of the world is toward universal principles, so it behooves us to develop a universal consciousness and catch the tendency of the times by
* The Golden Age of China.
the forelock. After the period of Ta Tung of Yao and Hsun,* more than two thousand years ago, the Chinese rulers have abandoned that principle, nevertheless, China still adhered to the spirit of Ta Tung to a certain extent, so that even during the most prosperous periods of Han and Tang dynasties, when Chinese culture spread its influence to Korea to the east, to Persia to the West, to Siberia to the north, and to the South Sea Islands to the south, the people in the outlying districts of that vast territory were neither oppressed or exploited, but were allowed to live in peace, which was in direct contrast with the condition which obtained in other parts of the world.
The light and truth of Ta Tung have been beshrouded for many centuries, and it is high time that a movement is set in motion to declare it to the world. It aimed to save mankind from the horrors of modern cut-throat conditions. Since the whole world is envisaged as the sphere of activity, it is not to be limited by states, races, religions, parties and classes. The central truth is one, although the approaches might differ.
“There have been many holy Manifestations of God. One thousand years ago, two hundred thousand years ago, one million years ago the bounty of God was flowing, the radiance of God was shining, the dominion of God was existing. . . . The foundation of the divine religions had become obscured . . . consequently it was necessary that the fundamental basis of all religious teaching should be restored, therefore His Holiness Bahá’u’lláh appeared from the horizon of the Orient and reestablished the essential foundation of the religious teachings of the world. . . . We can consider Bahá’u’lláh to be all the Prophets, no matter by what Name He chooses to call Himself, for all their meanings, perfection and qualities are manifest in Him. Bahá’u’lláh is the Center of all their perfections.”
—‘Abdu’l-Bahá.
His [Dr. Esslemont’s] book* an abiding monument to his pure intention, will, alone, inspire generations yet unborn to tread the path of truth and service as steadfastly and as unostentaiously as was trodden by its beloved author.—Shoghi Effendi.
THE Bahá’i Cause is making progress in Yugoslavia where the book “Bahá’u’lláh and the New Era” by Dr. J. E. Esslemont has just appeared in Serbian. The frontispiece is a quotation from President Thomas Garrique Masaryk of the Republic of Czechoslovakia who is very loved in this neighbor-country, Yugoslavia. The introduction is by Professor Bogdan Popoviteh, the well known Serbian scholar who is Professor of Comparative Literature in the University of Belgrade. Professor Popovitch, Bahá’i in spirit, is a co-worker for a better world. His translation of the little Bahá’i booklet giving the universal principles for this new age has charmed and interested all who read it; it is in purest classic Serbian. The Serbian translation of “Bahá’u’lláh and the New Era” too, is most poetic, gives the spirit of the Teachings and delights the readers. This latter translation is by Mrs. Draga Ilitch, a poet and journalist of Belgrade who has spent a number of years in Paris and London first studying, then doing journalistic work and lecturing.
The introduction is herewith presented to you translated from Professor Popovitch’s words in the Serbian language. Following this I shall give you an appreciation which Mrs. Ilitch wrote. Thus you may glimpse the soul of the Serbs
* Bahá’u’lláh and the New Era.
and read what they think of the Teachings of Bahá’u’lláh.
“Five years ago, Miss Martha Root, the very deserving and active American magazine writer and journalist, an adherent of the Bahá’i Movement, brought to Belgrade a tiny blue booklet “Twelve Basic Principles of the Bahá’i Teachings”; this book was translated, anonymously, into our language by the undersigned. Full of wise thoughts and noble feelings were its pages! It was printed here in a limited number of copies and sold for the benefit of one of our humanitarian institutions.
“This year, 1933, Miss Root brought with her a larger work written by Dr. J. E. Esslemont, in which the Bahá’i Teachings are set forth much more extensively. This is the book which is now presented to the reader in an excellent translation by Mrs. Draga Ilitch.
“The book speaks for itself and is its own interpreter; each reader must form his own opinion about it; he may accept everything that is said in this volume, or may dissent from it in some particulars. However, in the opinion of the undersigned, even in the case of such a partial disagreement, the book will lose very little of its beneficial influence.
It will not fail to be profitable even to him whose personal views would in some particulars differ from the general Bahá’i Teachings.
“OUR PRESENT considerable external
civilisation has not helped us,
and cannot help us, to secure that
glorious age. We have built gigantic
cities with immeasurable streets
and magnificent palaces, we have
filled them with all possible contrivances
of our perfect modern
technics, we have raised buildings
that reach the clouds, we fly over
oceans, dive under the seas, we send
messages and drawings and sounds
from one end of the earth to the
other with the quickness of lightning . . .
and meanwhile men are
hating and murdering one another
like wild beasts; whole legions of
healthy men eager to work are obliged
to starve, sleep on the benches,
live by begging as never before.
Political injustices increase; insolent
and stupid luxury vaunts itself;
thefts, embezzlements, robberies,
murders, brigandage, kidnapping,
are the fashion of the day; even
children steal and attack; the very
churches are plundered; wicked passions
of every kind blaze up on all
sides; and mammon lures and rules
in an unbounded way with high and
low, sowing envy, hate, fury, and
madness.
“What is needed, is to change the inner man. A philosopher said once: ‘by no political alchemy is it possible to get golden conduct out of leaden instincts;’ and Dr. J. E. Esslemont, who quotes him, adds: ‘it is equally true that by no political alchemy is it possible to make a golden society out of leaden individuals.’
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Miss Martha Root (left) and Mrs. Ilitch, photographed in Belgrade last July, Mrs. Ilitch translated “Bahá’u’lláh and the New Era” into Serbian.
It is necessary first to change men, of whom society is composed and who create conditions; it is necessary making one’s influence felt in every way: from the pulpit, in meetings, through books, through the school, through the press, through societies, by example and by punishment—to make men understand that their egoism, their irrational egoism, is the cause of all evil; to make them understand, as the writer of this book says: ‘that selfish views and selfish actions inevitably bring social disaster, and that if humanity is not to perish ingloriously, each must look on the things of his neighbor as of equal importance with his own.’ “Humanity has perhaps never been further away from these ideas
than it is today, but this is a good sign! It means that we have arrived at the culminating point of the crisis; after which, whenever there is a question of mankind and not of individuals, there must inevitably follow the recovery. The education of mankind is very seldom if ever, achieved by theoretical arguments alone, much more often and more successfully through an appeal to the feelings, but always by events. Even if everything else should fail to help us, the sad events we witness around us on all sides, the distressing crisis which oppresses mankind, will bring, in a more or less near future, the change which this humane book foresees and expects, and which it desires to hasten. In its scope and contents this is a good, wise and noble book which comes at the right time!—Bogdan Popovitch.”
“When I received the book ‘Abdu’l-Bahá’s Talks in Paris’ iii the spring of 1932, while I was still in London, it was as if subconsciously I had known Bahá’u’lláh and ‘Abdu’l-Bahá and Their teachings from my childhood. Since then the book has been precious to me, I never parted from it, but read it often. Reading it again and again in September last, I had the wish to translate it into Serbian, not knowing the richness of Bahá’i literature and that there are many Bahá’i books that can be translated.
“Then in February, 1933, out of the blue, destiny sent me a true Bahá’i apostle, Martha Root, who asked me to translate ‘Bahá’u’lláh and the New Era’ into our language.
This book helped me to have a clear understanding of the Bahá’i Movement which I consider to be the best renewal of religion and the one just needed for this universal age. It is not only a faith, but it is a social religion in which is found the solution of present day problems, and especially it contains the new conception of the oneness of mankind. Despairing Yugoslavs who have come through the Great War and attained their cherished ideal of Yugoslav unity, now have a deep longing for unity spiritually at home and then with all mankind. So I think these Bahá’i Teachings will be accepted, because for a long time they have been yearned for in our country.
“Personally I can say that this Bahá’i teaching came to me in just the time of my life when I needed it most. Although all my life I have been wishing to help others, sometimes there was bitterness in my heart because those for whom I sacrificed so much were not conscious of the price I gave in order to bring them happiness and success. Also, I felt that those whom I loved and who loved me, in the most important moments did not understand the purity of my feeling and the unselfishness of my actions. This realization always brought me great torment and loneliness. Now that I am a Bahá’i, the feeling of bitterness has wholly passed from my life, and I am happy that I have done what I did for others. Now that I turn to God, I never feel alone; I have the company of Bahá’u’lláh and ‘Abdu'l-Bahá! My life is filled with happiness and I have serenity in my heart.—Draga Ilitch.”
LET no mean weak in constitution or mind expose himself to the Bahá’i Faith. The attraction of God weaves so mighty a spell, a fascination so certain in its effect, that none but the unwise will risk its charms and contemplate escape. Bahá’u’lláh has said, “We have seized the lives and have begun a new creation.” We who have lived under His dominion will answer for His truth and praise Him. But others had best understand the meaning, before seeking to come in, for to be a Bahá’i is to live in two worlds, and, like a bridge, to have one’s feet upon opposing shores. There are stresses involved in the position!
The village of Geyserville, seat of the Bahá’i Summer School, lies not more than two hours distant from San Francisco. A few stores, postoffice, the wineries which bespeak older times, and a rich valley of farms comprise a community which, in its rural life, epitomizes the basic genius of America. Here is a world familiar to our fathers, simple, honest, industrious, local, reaching to the horizon. But not farther.
Strangely enough, into the midst of this quiet locale—where the activities of men have long crystallized into unquestioned patterns, and the spirit of desire and revolt has never penetrated, nor cosmopolitan chaos sounded even a faint response—a humorous destiny has chosen to precipitate its most potent yeast.
1 Bahá’i Scriptures, p. 542.
For seven years now the Bahá’is of the western United States and Canada have gathered here in an annual Summer School, with their purpose to prepare minds and hearts as carriers of a new energy. They bring a spirit restless, eager, determined in its pursuit of a brilliant vision. It is a curious fact, this cradling of vibrant motion within a changeless scene.
NEVER BEFORE, in its brief history,
has the Summer School so fully attained
the objectives set down by
the Committee. From the first
Feast, when long-separated friends
allayed their hunger in the precious
communication of love, and one
after another arose to speak of his
gratitude and joy in the meeting,
there were manifest the characteristics
which possess and animate a
true Bahá’i group. Some alchemy
of inter-action operated to set up
those conditions of affection, understanding
and radiance which strangers
discerned as peculiar to the occasion.
‘Abdu’l-Bahá has said,
“Should one soul from amongst the
believers meet another, it must be
as though a thirsty one with
parched lips has reached to the
fountain of the water of life, or a
lover has met his true beloved.”1
How thoroughly did these friends,
unthoughtful of their actions, spontaneously
fulfil the divine injunction!
In this manner, with a Feast
under the great tree which has come
to symbolize Geyserville, the
Bahá’is have always chosen to inaugurate their program.
In the scope of study and intensity of application the Summer School surpassed all previous effort. Indeed, the work of other years finds its proper level as the preparatory course for the maturity of this real Bahá’i university. The course on the Influence of Religion on Society approximated a survey and interpretation of the forces behind the history of the world, while the other courses on Bahá’i History and Administration opened up depths of thought never suspected by most of us. The results, while salutary in their revelation of unguessed ignorance, left cause for wonder in some minds. In what books may these things be studied? Where is religion’s influence upon culture told? The questions, although justified, were left unanswered; for the history which Bahá’is study has not yet been written. A whole development of scholarship must come before we can speak with intellectual assurance of things we truly know. In these preliminary days of the new cycle, we cannot estimate too highly the impetus Bahá’i theories will bring to learning, theories which, like the explanation of prophetic cycles, are pregnant with unsuspected content.
IT WAS in the pursuit of this prophetic
interpretation of history that
the School gained perhaps its most
vivid concept of the Cause. The approach
was objective and clear, with
results too obvious for question.
Before our eyes a mighty vista of
culture took shape and wheeled into
motion. Vast aggregates of individuals,
caught in the grasp of religion, were unified and moulded into vital societies. Masses, through a new will, changed into acting groups. And from the bodies of dead men, out of a tangle of fruitless humanity, the spirit of faith was able to produce that most admirable of all bodies, a powerful and expressive unit of men. Label the unit Israel, medieval Europe or Islam: the impulsive principle remained the same.
From past to future is a leap as easily imagined as it is quickly done. Coming events are but the unrolled portions of history’s scroll. And whether the Prophet came yesterday or today, His effects will live after Him, His spirit like a current flow through and illumine His followers. Bahá’is must learn to appreciate these facts; otherwise they underestimate their Cause.
For the Bahá’i Faith is not a new belief. Nor is it a cult for which we must apologize to practical men. The love it enjoins can never be described in abstract terms. Its ideals chafe in the dim vaults of Utopian minds. Yet to equate it to worthy social plans, however timely in their applications, is to misjudge its character. All plans, all hopes, all remedies are old-world and rooted in despair, except this remedy which, since it springs from eternal energy, brings vigor to fashion a future and create in careless men an urge to act. ‘Abdu’l-Bahá has said: “Now in the world of being, the Hand of Divine Power hath firmly laid the foundations of the all highest bounty and this wondrous gift. Whatsoever is latent in the innermost of this Holy Cycle shall gradually appear and be made
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A group of Bahá'is attending the Bahá'i Summer School at Geyserville, Calif.
manifest, for now is but the beginning of its growth and the dayspring of the revelation of its signs. Ere the close of this century and of this age it shall be made clear and evident how wondrous was that springtide and how heavenly was that gift!”1
GEYSERVILLE saw a world within a world. In the Summer School a laboratory was set up, where principles of a new mechanics of society were proposed and tested in group life, while curious minds traced down the theoretical support from past experience. Whether in theory or in fact, those principles proved sound.
Thus a “new model of the universe”, the World Order of Bahá’u’-lláh, has sprung to being, posed securely on the groundwork of devoted
1 The Bahá’i Magazine, Vol. 13, p. 17.
lives. It matters little if, for some time to come, its proponents find themselves straddling the void which separates their true world from the one which gave them birth. Bahá’is will accept with gladness this precarious, none too graceful task, being assured and made courageous by the knowledge that their faces are set in the line of necessary growth, and that their forward feet rest on a firm and cheerful homeland. No one who has learned to love that homeland under the wise tutelage of Geyserville, where aspirations have been shaped to deeper study and more joyful play, and where affections flowered under the bounty of incomparable hosts, will doubt its possibility or weary in the effort to make real, for every man, this most real of all discovered worlds.
This series of brief biographies of the leading followers of the Báb and Bahá’u’lláh was composed by ‘Abdu’l-Bahá in 1915 and published in Haifa in 1924 in Persian. These translations into English have been made by the request of Shoghi Effendi. The aim has been to render them into colloquial English rather than to follow a literary translation. This work was done specially for The Bahá’i Magazine. The translator states that she does not consider these translations final.
ONE day I was up on the roof of the caravansary; some of the friends were there and I was walking up and down; it was sunset. All at once I looked along the shore and far away there was a carriage coming. I said “Gentlemen, it seems as if some very spiritual person were in that carriage.” It was very far away. I said, “Come along and let us go to the city gate; although they won’t let us go out, we can wait there till the carriage arrives.” I took two or three people with me and went. . . . The gatekeeper brought a chair for me and I sat and waited. By that time the sun had gone down and they had shut the big gate but the little gate was open. The gatekeeper stayed outside and the carriage arrived with the traveler.
What a radiant face the Afnán had! He was nothing but light from head to foot. Even to look at him made one happy, because he was staunch and sure and smiling. He was a very blessed person; he went forward every day; every day his faith and fire, his spiritual passion grew, so that in those few days that he spent in the Great Prison1 he made extraordinary progress. It is clear what sort of man he was if one could sense the power
1 In ‘Akká, Palestine.
of his spirit when his carriage was still far away on the road between ‘Akká and Haifa. At all events, bounties without end were accorded him, and then he left the presence of Bahá’u’lláh and went to China, where he spent some time in serving the Cause of God; afterward he returned to India and there he died.
THE AFNANS and other friends in
India. planned to send his holy remains
to ‘Iráq, ostensibly to Najaf
to lie near the City of God, because
the authorities would not give him
burial in the Muhammadan cemetery.
His sacred body had been
held in trust, and Aqá Siyyid
Asadu’lláh, who was in Bombay,
took charge of it and brought it
with all reverence to ‘Iráq. Some
Persians, enemies of the Cause, who
were on the ship, spread the news
through Bushir that the body of
Mirza Muhammad the Bábi was
being brought for burial in Najaf so
that a Bábi should lie near the holy
places, and they aroused the town;
they tried to cast the body out of
the ship, but they were forestalled;
see what the Invisible Will accomplishes!
The remains reached Basra, and since caution was essential, Siyyid Asadu’lláh was obliged to act as if
he were taking them to Najaf in the hope that he could somehow get permission to bury them there. Now although Najaf is a blessed place and always shall be, the friends had longed to have the grave elsewhere, and it was providential that enemies forbade the Najaf burial. They besieged the quarantine office to lay hold of the body and bury it in Basra, or throw it into the sea or expose it in the desert. The affair became so notorious that in the end it was impossible to carry the body to Najaf and Siyyid Asadu’lláh was forced to bring it to Baghdád. In Baghdád he could find no grave where the remains would be safe from enemies and he finally decided to take the body to the shrine of Salmán-i-Pák, the Persian, at about five farsangs (miles) from Baghdád, and bury it in Madá’in near Salmán’s tomb, beside the palace of Persia’s ancient kings. He took this holy trust there and with great reverence laid it to rest in a sure place near the palace of Nawshiraváan; and this was destiny—that thirteen hundred years after the throne-city of Persia’s kings was battered down, when nothing was left of it but ruins and sand hills, and the walls of the palace were cracked and half fallen away, pomp and splendor should be given it once more. It is really an amazing structure, and measures fifty-two feet across the entrance.
IN THIS way heavenly powers seconded
the old Persians, that their
ruined capital might be rebuilt;
with divine aid this sacred body
was buried there, and undoubtedly
the place will become a famous city.
I wrote a great many letters about
this, until it was arranged that the
body should come to rest there.
Siyyid Asadu’lláh would correspond with me from Basra; there was an official in Basra who was much attached to us and I wrote him to further this. Siyyid Asadu’lláh wrote me from Baghdád that he was at his wit’s end and could not tell where to find a grave, because wherever he should bury the body enemies would unbury it. At last by the grace of God it was laid to rest in this place where the Blessed Beauty [Bahá’u’lláh] had walked, where He had revealed tablets and the believers of Baghdad had gathered in His presence—in this very spot where the Most Great Name had paced. Surely this was due to the devotion of the Afnán; otherwise it could never have happened: “For God is the Mover of heaven and earth.” I loved him very much; I was very happy because of him. I wrote a long visitation tablet for him and sent it with other papers to Persia. . . .
How amazing the story of Nawshiraván’s palace, that was so richly decorated once; it is hung with cobwebs now instead of cloth of gold, and owls hoot where the king’s music played; it has become “The house of the echoes, where nothing is heard but the shadows of voices.” When we came to ‘Akká the barracks were like that; a few trees grew there and all night long the owls would perch on them and call!
In short, from early youth till old age the blessed, radiant Afnán shone like a candle amongst men, until finally he rose to the realm of everlasting glory and was drowned in a sea of light. May the breaths of his merciful Lord be upon him, the compassion and good pleasure of God; may he be plunged in the ocean of grace and forgiveness.
In this concluding article on Bahá’i Administration, the author describes with great clarity and power the amazing new type of government which Bahá’u’lláh has set in motion—a form of government so perfect as to hold one in breathless astonishment as to whether such a government could ever be. Its perfect functioning depends of course on a spiritualized humanity, for government after all can rise little higher than the spirit of its peoples; but in the Bahá’i world of the future spiritual earnestness and progress will go hand in hand with and support the evolution of the divinely perfect type of government here described.
THIS seeking after the Truth then, the sine qua non of Bahá’i consultation, is not a vague, wistful, metaphysical process: it is a quite valid and demonstrable method to which the most exacting of all tests may be applied: its practicability—the test not only of whether it will work but of whether it will work with universal satisfaction to remove the ancient evils of man’s life.
The first criticism is that the kind of people necessary to operate this new social mechanism do not exist. The answer is that these people are evolving. In the thirteenth century in England or France the people necessary to operate a mechanistic and technological society did not exist; in ancient China or Italy those able to operate a democratic state might not be found; in Persia or Japan, generally speaking, women capable of political, social and civic equality with men are absent, but that does not argue that such a status has not nor cannot be reached.
All over the world today are millions of ardent, earnest, steadfast men and women devoting themselves to the necessary restrained freedom and discipline of consultation. To invoke it means at the
same time absolute candor and straightforwardness, scrupulous consideration and good-will, utter truthfulness, the banishment of every vestige of secrecy and intrigue and a healthy disregard for the fate of personal opinion. Surely this conquest of self under the powerful religious impulse of the Bahá’i teachings can be considered no more difficult of accomplishment than conquering the material universe is to science.
Still another objection might be that this presupposition is quite as contrary to human nature as the assumptions in other social panaceas, already mentioned. In no nation anywhere are there a preponderating number who think as much of unknown people in distant lands as they do of their own immediate families, the presupposition of communism, for instance; but in many nations lying, falsifying, intriguing are highly discreditable and are internationally so regarded among civilized men. There is a definite and formulated tendency among mankind toward frankness, honor, truthfulness. Any dispassionate and scholarly inquiry must take into account the undeniable power which the religious mandate exercises over men’s souls and
minds and actions. For centuries the most absurd and antisocial dogmas prevail. How much more rational then to imagine that a command in accordance with our nobler aspirations and ideals can become a common practice.
The next objection is that without a system of checks and balances, with no platform, no constituency to direct and coerce, the basest oligarchy would result.
It is true that Bahá’i Assemblies are not responsible to constituents, for there aren’t any; are not bound to a platform, (for the whole technique of consultation requires minds free and open to the promised inspiration of the Holy Spirit, not closed through preconceptions and allegiance to mere human plans); are not accountable to the group. We see the consistency of this when we recall our Bahá’i belief in the directive voice of God wherever hearts are united, minds receptive and souls attuned in the consultation of our duly elected representatives. The right of human beings to challenge the results of consultation would mean our right to question the voice of God. Therefore Assemblies are not responsible to Bahá’i communities but are accountable only to God.
“How delightfully simple,” the critic here exclaims. “You can do anything you want, get away with almost anything, and blame it on God.” But just the contrary is the condition. Recalling the previous quotation from ‘Abdu’l-Bahá:
“Should they endeavor to fulfill these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, and that Assembly shall become the center of the Divine blessings, the hosts of Divine confirmation shall come to their aid, and they
shall day by day receive a new effusion of Spirit,” and “should the least trace of estrangement prevail the result shall be darkness upon darkness.”
Here is a norm of measurement that requires no investigating commissions, no certified accountants, no checks and balances, that the most ignorant and untutored can “behold and see with his eyes.” “Things done in secret shall be cried from the house-top” and responsibility to God becomes far more exacting than allegiance to man.
IN BAHA’I consultation Bahá’u’lláh
for the first time lifts thinking
to the status of a group activity.
Our emotions have been socialized.
Every rightminded individual,
whether millionaire or ditch digger
has a uniform reaction to desperate
human need; if a man be run over
each has the same voluntary impulse
to afford relief, to call assistance;
but there is no intelligent person
who can’t reach sane workable
conclusions far more satisfactorily
and rapidly than a group. With the
form of consultation promulgated
by Bahá’u’lláh, man begins the
long, slow climb to the heights of
universal concerted analysis and
reason.
Local Assemblies have complete jurisdiction in local administrative matters, but the National Assembly determines what is local in cases where appeal is made to them for a definite ruling on any special subject. The National Assembly of a country correlates all national Bahá’i activities not only bringing them into an harmonious relation but acting in national affairs as the Primary Assembly in parochial matters.
The tertiary Assembly, the International House of Justice1 has only a legislative function; it alone can enact those universal laws that apply equally to all mankind, which are not already established by Bahá’u’lláh in the Kitáb-i-Aqdas.2 According to the explicit text of the “Testament and Tablets of ‘Abdu’l-Bahá” it “is under the care and protection of the Abha Beauty under the shelter and unerring guidance of His Holiness, the Exalted One.”
Qualification in any of these bodies includes “knowledge and enlightenment.” An enthusiastic group of uninformed individuals is not permitted to govern by guess-work. “Directed by God and freed from all error,” not only must the most advanced, enlightened and spiritually-minded constitute its membership, but expert opinion and advice must be sought in all matters of a special or technical nature. Bahá’u’lláh in human affairs, exalts intelligence, reason and enlightenment. Universal education is obligatory.
WITH THE modern world shrunk
to a neighborhood, the most crying
problem of the hour is how to adjust
international affairs in a
neighborly manner. Cooperation
amongst the nations of the world
has proven inadequate. A League of
Nations, created by the states that
comprise it, from which they can
withdraw at will, exercises no final
authority, and can call to its support
only moral sentiment and public
opinion in such an exigency; both
equally impotent in the face of
powerful propaganda and nationalistic
1 Called in the Kitáb-i-Aqdas the Bayt-ul-‘Adl. 2 Book of Laws. 3 Bahá’u’lláh and the New Era.
pretensions at home. Uniformity is not only revolting to healthy patriotism but is utterly impossible.
The Bahá’i Super-State offers neither cooperation, nor uniformity. It represents political unification, exercising final authority in all international affairs, while leaving every state sovereign in the administration of internal affairs.
There is no desire to efface patriotism or to crush national life; love of country is a basic human virtue; but the appalling aspects of present-day nationalism wherein love of country implies hatred of other countries will be extirpated and forgotten when a tribunal of international justice is established.
The International House of Justice will make all required world laws and regulations. Any nation refusing to submit to its commands must be immediately suppressed by a combination of all other nations. As Dr. Esslemont3 points out, today all the nations stand idly by letting those involved destroy each other: then all nations will immediately arise to crush the oppressor.
Events since the World War demonstrate that there can be no guaranteed peace until every government in exchange for the security of an international governing body with final authority, yield something of its sovereign power. It may require the attenuation of suffering to bring this to pass, but the present status is so fraught with potential disaster and disruption as to bring that quotidian of suffering nearer and nearer to human experience.
Certainly when such an unchallengeable body is incorporated it is self-evident that there can be no more war.
The third form of government, monarchy, is provided through the
Bahá’i institution of the Guardianship.1
ANY CLEAR thinking on the subject
of religion shows its weak point always
to have been on the matter of
interpretation. With no one in authority
to give definite information
as to what the words of the Founder
actually meant, every religion has
in the course of time broken into
innumerable fragments, each with
its own interpretation, each following
its own self-appointed leaders.
Though every religion has unity as
its basic teaching2 every religion
passes through the debilitating process
of sectarianism, division and
internal strife.
Bahá’u’lláh has made with His followers a great Covenant that in His Day these schisms and misunderstandings will be impossible. He says that One Whom He appoints to administer His Faith holds the key to the interpretation of His Words and that all personal interpretation is absolutely forbidden. ‘Abdu’l-Bahá, the first son of Bahá’u’lláh, was this divinely appointed Interpreter. A man might interpret the Words of Bahá’u’lláh as much as he choose, but if he do so there is no way in which he could possibly be called a Bahá’i. By this means the Bahá’i community is protected from this most fertile source of discord and disruption.
‘Abdu’l-Bahá in turn extended the Covenant of Bahá’u’lláh to a succession of Guardians, the lineal descendants of His Father and Himself, entrusted with this same interpretive
1 Why describe the government of the future by any single name? It might well be called a constitutional monarchy, a spiritual democracy, etc., etc. But no existing term can quite describe a government which will be different in form from any yet known—Editor. 2 By this shall all men know that ye are my disciples, if ye have love one to another, John 13:35.
power, thereby insuring the unity and integrity of the Bahá’i faith forever. For immediately there is the slightest difference between a Bahá’i and the Interpreter the former automatically puts himself outside the Faith.
Again the objection will be raised, “The idea that any one can definitely state what was in the mind of another person is quite fantastic. There can be no final reliance in such a matter.” This is entirely beside the point. Bahá’is believing that Bahá’u’lláh completely manifested and reflected the Reality of God, accept this Covenant of the Interpretation and Protection of His Words not only without question but with inestimable gratitude that such a provision will in perpetuity protect His Cause from disintegration and the “darts of doubtfulness.” However, for purposes of argument grant to the objector that interpretation is impossible (which no Bahá’i could accept). The fact remains that if every one believes it possible, conducts himself as if it had actually been accomplished, subjects himself to its results, exactly the same end is accomplished as if it were possible, and as if the voice of the Interpreter were the Voice of the Founder. From the pragmatic point of view even to the atheist this method, whether it have any actual basis in reality or not, accomplishes precisely the same results of unity, coordination and reconciliation, as if it had such a basis.
The only test for religion or anything else is its fruits. If a method
has been devised whereby quarrelsomeness, ambition, intrigue, and decay are eliminated, then the method is part of an eternal process of truth and righteousness.
Today Shoghi Effendi, the first of that mighty succession of Defenders of Faith, has proven, by the efficacy of his administration, the divine origin of his office. Harmonizing and consolidating the followers of Bahá’u’lláh in lands as distant and socially opposed as Japan and Turkestan, Germany and Persia, America and Egypt, he is demonstrating the marvel of Bahá’u’lláh’s Covenant that there will be no strife and division in His Dispensation, but that all men will work harmoniously for the achievement of their sublime destiny.
THIS THEN constitutes the World
Order of Bahá’u’lláh: the democratic
election of competent rulers for
short periods; their legislating and
administrating by consultation, not
conflict; and the continuous presence
of one divinely constituted, as
all Bahá’is believe, to interpret the
Words of Bahá’u’lláh and to keep
His Cause integrated around the
sublime ideal of His teachings of
peace, unity and justice.
Whatever our belief or bias, Whether we be spiritualists1 or atheists, history and psychology alike force us to observe: first how, under the irresistible commands of a great Teacher old practices have been discarded, while new, difficult and totally unprecedented attitudes have been assumed; how, impelled by religious belief, men have erected social structures that have defied the roll of time; how, whether these
1 Not to be confused with “Spiritists”—those who believe in the presence of disembodied spirits. 2 Enunciated by Bahá’u'lláh between 1863-8.
ideas have been true or false, they have produced the most far-reaching results and have exercised the profoundest influence in human affairs.
The Bahá’i teachings exalt those of the greatest virtue and most apparent spirituality; they intensify and increase through the powerful adjunct of public support and admiration, truthfulness, freedom, honor and reliability; the reward of positions of trust is reserved for the self-effacing, the humble, the courteous; for no matter how gifted or enlightened one may be these qualities are essential. They include an advanced social program2 including universal education, a universal language, the reconciliation of religion with science and reason, the conquest of prejudice, the equality between men and women, universal peace, a universal tribunal, the solution of the economic problem, etc., etc., which offer the highest objectives of human endeavor. Unified by a Guardian, restrained and directed by an international tribunal, protected from the personally ambitious or irresponsible by the method of consultation, this movement has already brought within its fold followers of every religion and creed, members of every race and nationality, exponents of every class, a typical cross-section of humanity who are united in the stupendous task of sweeping aside superstition and ignorance, strife, greed and self-seeking, and of establishing, through the teachings of Bahá’u’lláh and under the direction of His Guardian, God’s promised kingdom on earth.
“The wisdom and purpose of their [the Prophets] training is that man must pass from degree to degree of progressive unfoldment until perfection is attained. . . . Man must walk in many paths and be subjected to various processes in his evolution upward.”—‘Abdu’l-Bahá.
IN the year 1844 a four year old child sat rocking her doll in the little village of Wilksbury, Connecticut. She sang her song, the only one she knew,—“Jesus loves me, this I know”, and as she rocked and crooned to her little wax child, she explained at length just what it all meant to be loved by Him. This to the secret horror, it must be confessed, of the dear New England Presbyterian mother, who felt that talking about the Lord was something of a desecration.
At ten Nellie felt strongly impressed by two facts: hell-fire and the golden streets of heaven. Sitting in the dim old church by the side of Mother, who preserved, in uncomforting black taffeta beside her, a distant silence, she trembled and tried hard to think about the little song; and when the hell-fire raged too close, she closed her eyes and whispered, “He does love me”.
In her middle teens Nellie discovered that one could crowd out fears to a degree, by moving briskly with the crowd down tinselled lanes of festivity and laughter; and where the laughter was, there was Nellie, original, lively, full of life and vigor, and possessed of an urgent desire at all times to be “the life of the party”.
1 Mrs. Ellen V. Beecher, universally called “Mother” by the Bahá’is.
Now it chanced one day that an itinerant preacher passed that way, an old hunch-back with a silver tongue, the pride of New England. He would talk, it seemed, about the evils of alcohol. What boy or girl could afford to miss this golden opportunity! In the complete absence of motor cars and moving pictures, joys of the later born, an opportunity like this could not be lightly overlooked.
Nellie’s mother was not easily won, but at last gave her consent. Dressed in flowing voiles, Nellie and her friends proceeded to the church. They would sit in the last row, and the boys would sit decorously across. After the service they would meet and discuss the evils of alcohol! Strange thing, circumstance. The church was filled to overflowing. They were led to the front row, and there they sat, viewing in horror the ashes of their plans.
The hunch-back rose and prayed. Then fastening his kindly old eyes upon a youthful face in the first pew he said calmly, “I have changed my mind, I shall not talk about the evils of alcohol. My text will be, ‘Our God is a consuming fire’”.
Nellie forgot her surroundings.
She forgot everything except the words that poured from the old preacher’s lips. When the young people in disgust filed out past her, she knew nothing of it. But when a gentle hand was laid upon her shoulder, she looked up in startled amazement to find the church quite empty.
“God has asked you a question, my child,” said the old man. “You have the gift of choice. Will you sign a contract with God or with the world?” Then softly, “I will pray for you”.
Something had happened to Nellie of the tinsel. It was all shabby. She rose and shook herself like a little dog. Was it rebellion in her young eyes, or possibly the fire of new desires not quite understood? She walked home quietly, and very quietly proceeded into the library of the great, old-fashioned house. Mechanically she called to Mother that she was home. Mechanically she seated herself in the comfortable recesses of the old arm-chair, and began to look at life. We raise our eye-brows tolerantly and smile at youth. Yet Jean Valjean, taking the blessing of a Bishop into such a solitude experienced no greater soul-searching than this. At such a time life turns a corner. Hannibal at nine, kneeling at the altar in Carthage, pledged his undying hatred of Rome, and lived to march victorious across the snowy Alps. Lincoln, the boy, watched for one hour the unmatched brutality of a slave market, and gave to that afflicted race an unwritten promise; and Lincoln, the mail, issued the Emancipation Proclamation forever freeing the slaves. The small lad who became our greatest Christian
missionary gazed into the pictured eyes of a ragged Hindu boy, and chose in that hour a life of sacrifice in his behalf. We can never quite understand the business of being young, its faith, its courage and its complete honesty.
THUS HAD Nellie come upon the
parting of the ways. A new vision
possessed the upper chambers of
her imagery. Life had purpose, definite
and rich in meaning. In the
early hours of the morning she knelt
beside the old arm chair and gave
her life, all, everything she had, to
God, knowing full well that it would
not be easy. When she arose she
said simply, “It is finished, I have
signed the contract and I believe
that God will guide me. I, for my
part, will follow. I am a Christian”.
In the morning Nellie fought with the desire to keep her deep and moving experience from her dearly loved mother. She combed her long hair and looked steadily into the mirror. “Afraid”, she asked. “No”, said the reflection, “only Mother might not understand”.
Nellie’s mother was beautiful, devout, sincere, respected. Let it not be thought for an instant that she was hard and unsympathetic. She was simply the cultural product of her time.
Nellie, accosting her in the hall said, “Wait, Mother, I have something to tell you”.
Mother waited, smiling.
“I gave my life to God last night, and I am a Christian”.
Now the old idea of religion was scarcely provocative of expressive comment, but of all the social errors in the category of churchly things,
the expression of religious conviction was indeed the most unforgivable. One said (if asked, which was doubtful) “I am trying to be a Christian”. But one never said, “I am”.
Mother drew herself to her full height, her brown eyes flashing, and allowed her gaze to travel in deliberate scorn from head to foot of her errant daughter. At last she spoke. “It would be far more becoming for you, my daughter, to first learn to control your temper.”
At breakfast Nellie was pale and more than ordinarily quiet. After breakfast she became ill with chills and fever, a common ailment in that day of questionable sanitation. Nellie returned to bed and accepted medicinal ministrations with detached meekness. Then, turning abruptly to her mother she said, “I want to see Dr. Dorrence”.
Mother looked in consternation at her unruly child. “Surely, she said, “you will not presume to tell the pastor what you have told me!” Unthinkable heresy! But at last he was called.
The doctor seated himself beside Nellie, saying, “What do you want to tell me, my child.”
“Doctor,” she replied with no hesitation, “I want to tell you that I am a Christian”.
The doctor appeared surprised and slightly startled. “What do
you mean?” he asked. “None of us can know that.”
Nellie looked into his stern old face and smiled. “I know how unworthy I am”, she replied, “but God promised me last night that He would guide me, and I promised always to obey.”
After a brief silence, Nellie looked up and saw that his eyes were closed, and tears were running down his cheeks. Turning then to her mother, he said, “I have been in this church for fifty years, and in all that time I have not seen such faith as this. She is a Christian.”
Looking back with her through years that spanned almost a century, the writer traversed pages streaked with age—pages revealing old secularism, pages redolent with feeling, stalwart pages, quaint, musty, foolish pages, covering years that brought unexplainable changes to the world and to the child, Nellie. The evolution of one soul from childhood to old age during that amazing period is worthy of more than a passing glance. Looking backward at ninety-two, keen of eye and radiant, and with a capacity to love and expand and believe that gripped the heart, she traced her life in its graceful, fearless line back to its beginnings. Youth, suddenly conscious cries, “I am’, and life begins.
“Briefly, the journey of the soul is necessary. The pathway of life is the road which leads to divine knowledge and attainment. Without training and guidance the soul could never progress beyond the conditions of its lower nature which is ignorant and defective.”
IN THE world of nature the greatest dominant note is the struggle for existence—the result of which is the survival of the fittest. The law of the survival of the fittest is the origin of all difficulties. It is the cause of war and strife, hatred and animosity between human beings. In the world of nature there is tyranny, egoism, aggression, overbearance, usurpation of the rights of others and other blameworthy attributes which are the defects of the animal world. Therefore, so long as the requirements of the natural world play paramount part among the children of men, success and prosperity are impossible. For the success and prosperity of the human world depend upon the qualities and virtues with which the reality of humanity is adorned; while the exigencies of the natural world work against the realization of this object.
“The nobility and glory of man consist in the fact that, amidst the beings, he is the dawning-place of righteousness. Can any greater blessing be imagined by man than the consciousness that by Divine assistance the means of comfort, peace and prosperity of the human race are in his hands? How noble and excellent is man if he only attain to this state for which he was designed. And how mean and contemptible if he close his eyes to the public weal, and spend his precious capacities on personal and selfish ends. The greatest happiness lies in the happiness of others. He who urges the matchless steed of endeavor on the race-course of justice and civilization alone is capable of comprehending the wonderful signs of the natural and spiritual world.”
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, 1000 Chandler Bldg., Washington, D. C.
The Herald of the South, G. P. O. Box 447 D, Adelaide, Australia.
Kawkab-i-Hind (Published in Urdu), Karol Bagh, Delhi, India.
La Nova Tago (Published in Esperanto), Friedrich Voglerstrasse 4, Weinheim, Baden, Germany.
Sonne der Wahrheit (Published in German), Stuttgart, Germany.
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.
