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STABILITY
'Abdu'l-Baha
* *
RACE PREJUDICE—A BARRIER
TO THE SOUL
E. B. M. Dewing
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A SPIRITUAL BASIS FOR SOCIAL
CONSCIOUSNESS
Katherine Cole
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POWER FOR A NEW ECONOMICS
Howard Colby Ives
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A UNIVERSAL LANGUAGE
Professor R. F. Piper
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| VOL. 25 | MAY, 1934 | No. 2 |
1. Unfettered search after truth, and the abandonment of all superstition and prejudice.
2. The Oneness of Mankind; all are "leaves of one tree, flowers in one garden.”
3. Religion must be a cause of love and harmony, else it is no religion.
4. All religions are one in their fundamental principles.
5. Religion must go hand-in-hand with science. Faith and reason must be in full accord.
6. Universal peace: The establishment of International Arbitration and an International Parliament.
7. The adoption of an International Secondary Language which shall be taught in all the schools of the world.
8. Compulsory education—especially for girls, who will be mothers and the first educators of the next generation.
9. Equal opportunities of development and equal rights and privileges for both sexes.
10. Work for all: No idle rich and no idle poor, "work in the spirit of service is worship."
11. Abolition of extremes of poverty and wealth: Care for the needy.
12. Recognition of the Unity of God and obedience to His Commands, as revealed through His Divine Manifestations.
| CONTENTS | |
Religion, ‘Abdu’l-Bahá | 57 |
Economic Stability, ‘Abdu’l-Bahá | 62 |
Like a Flaming Sun (The Báb) a poem, Silvia Margolis | 34 |
Editorial, Stanwood Cobb | 35 |
Heralds of the Dawn, Part 2, Millie B. Herrick | 38 |
Race Prejudice—A Barrier to the Soul, E. B. M. Dewing | 42 |
A Spiritual Basis for Social Consciousness, Katherine Cole | 46 |
A Universal Language, Prof. R. F. Piper | 49 |
Holy Mountain—A Prayer, Alice Cox | 51 |
‘Abdu’l-Bahá—The Servant of God, Z. N. Zeine | 52 |
Power for a New Economics, Howard Colby Ives | 58 |
Speech—A Poem, Walter H. Bowmam | 56 |
Current Thought and Progress | 63 |
The official Bahá’í Magazine, published monthly in Washington, D.C. By the National Spiritual Assembly of the Bahá’ís of the United States and Canada STANWOOD COBB, MARIAM HANEY, BERTHA HYDE KIRKPATRICK. . . . Editors
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LIKE A FLAMING SUN [edit]
(In commemoration of the Declaration of The Báb celebrated throughout the Bahá’í World on May twenty-third each year)
- How shall I tell of Him, the Primal One?
- Has He a parallel, saving the sun?
- Has He a likeness, save Effulgent Light?
- Did He not break our bonds and cleave our night?
- How shall I sing of Him, the Beauteous One,
- Who came at Midnight like a flaming Sun,
- Who came in Winter like eternal Spring
- And told us of the coming of the King?
- And who amongst the Saints that dwell in bliss
- Has known the ecstasy of Love like His?
- Has ever nightingale more gladly bled
- To tell his tale of love ere night was fled?
- What Harbinger of unbeholden days
- Sang Hymns of Dawn with such a flood of praise?
- Was ever flute or tabret half so clear
- As His sweet crying to the dumb and drear?
- Was ever harp or psaltery half so sweet
- As the Sweet Music of His running feet?
- Were ever lips divine more like a sword
- Hewing a path for a Beloved Lord?
- Did ever Hands more white bring back again
- The native loftiness to bowed down men?
- Who taught the desolate again to dream?
- Had ever Sun of Truth a John like Him?
- How shall I tell of Him, the Primal One?
- Has He a parallel, saving the sun?
- Has He a likeness save all Truth that be?
- Did He not carve the Second Calvary?
Vol. 25 MAY, 1934 No. 2
| “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.” —Shoghi Effendi
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HONORABLE HENRY A. WALLACE, Secretary of Agriculture, is issuing in the Washington News and other papers a remarkable series of articles under the title A Challenge to Religion. “True statesmanship and true religion have much in common,” he says. “The problem of statesmanship is to mold a policy leading toward a higher state for humanity. . . . Isaiah, Jeremiah and Micah were truly great statesmen. They caught the vision of a superior social state, and with all the fire at their command held up that vision before the people. . . .” And he goes on to show that those who bring a great vision and inspiration to humanity from the plane of religion are the most practical in their creative force, for “religion,” says Secretary Wallace, “is to my mind the most practical thing in the world.”
Secretary Wallace’s vision of the ideal state is that it should express in its political as well as in its social and economic institutions the supreme principles of religious truth. “To enter the kingdom of heaven brought to earth and expressed in terms of rich material life, it will be necessary to have a Reformation even greater than that of Luther and Calvin.” In other words the most ideal patterns which statesmen may devise for the government of their respective countries and of the world as a whole will assuredly fail
of achievement unless the human heart is changed and is inspired with a greater love and humanitarianism than ever before. “Men must change their attitude concerning the nature of man and the nature of human society. They must develop the capacity to envision a cooperative objective and be willing to pay the price to attain it.”
“ONE OF the objects of most noble
religions is to bring about the creation
here on earth of the kingdom
which exists in the heaven world.
For nineteen hundred years it seemed
that the realization here on earth
of anything in the nature of the
Lord’s Prayer or the Sermon on the
Mount was sheer nonsense and impossible
from an economic or material
point of view. Today we
know the thing is easily possible
from a material point of view, and
that the essential requisites are first,
really up-to-date social machinery,
and second, sympathetic human
hearts to perfect and run that machinery. . . .
Perhaps the times will
have to be even more difficult than
they have been during the past two
years before the hearts of our people
will have been moved sufficiently
so they will be willing to join together
in a modern adaptation of
the theocracy of old.”
We see in these utterances of Secretary Wallace the modern expression
of the Messianic hope. The catastrophic events which have overwhelmed not only this country but the whole world have hastened the realization of the practical as well as the spiritual necessity for obedience to the laws of God. Man armed with the power of science and industry attempted to build a Tower of Babel defying the spiritual forces of the universe. And this Tower of Babel which man has built in the last generation has ended in utter chaos. Now we are beginning to realize that we must learn to speak one language if we are to build successfully. We must learn to speak the language of brotherhood, of cooperation, of world unity. So long as the various nations and various individuals composing the nations are speaking the language of selfish and competitive individualism, we shall have nothing but chaos.
IN HIS chapter A World Ripe for
Religion, Secretary Wallace approaches
the highly important question
of the possibility of a universal
religion. “I am convinced that we
are approaching the time of establishing
spiritual allegiances on a
much broader base than hitherto.
There are genuine seekers in all of
the great religions believing in the
fatherhood of God and the brotherhood
of man, in the transcendental,
mystical importance of all that this
means in terms of other worldliness;
while, at the same time, they
believe in the fundamental necessity
of embodying these inner-perceptions
forth in terms of the machinery
of the outward world. . . . The
world is now ripe for a type of religion
which is truly catholic in the
original sense of the term. I wish that in some way, it might be so universal as to embrace Buddhists, Muhammadans, Jews and Protestants, as well as the so-called Catholics.”
This is indeed a remarkable Message for a government official to proclaim to the world—remarkable in its own terms, and to Bahá’ís still more remarkable in its close parallelism to the principles of the New World Order proclaimed by Bahá’u’lláh over seventy years ago. Bahá’ís have known that the salvation of the world lay not in commerce, or industry, or science; nor in attempts through international conferences to combine the world into a unity based upon the self-seeking compromises of hostile and competitive states. Two generations ago Bahá’u’lláh proclaimed a great Truth to the world, and for doing so was cast into dungeons, thrust on the long road of exile, and finally incarcerated in ‘Akká, Palestine, for forty years. His Message was too potent for the world to then accept for it threatened to break up the forms into which were crystallized the institutions of the world. Yet the Message continued to go out even from prison walls, and Bahá’ís the world over have for half a century been proclaiming those noble truths of which Secretary Wallace has seemed to capture a partial vision.
WE OURSELVES in a recent lecture
tour have presented this same argument
to men and women of various
types of culture and of outlook upon
life. Nowhere could we find any
competitive solution for the world’s
deep problems. Nor could we find
any who fundamentally objected to the transcendent plan of Bahá’u’lláh for the world.
For it is apparent to all thinking people that something drastic has got to be done to clear up these terrific ills of humanity. All intelligent readers of current events perceive that the drift of the times is not toward peace and unity, but in the opposite direction. There is nothing in the capacity of humanity in its ordinary process of evolution to achieve world unity. Rather human nature, as it is, is consumating with devastating speed its progress toward chaos and disintegration. It is evident to the most cursory thought that something has got to happen to humanity to change its modes of thought and feeling.
Something must happen to work a transformation in the conscience and heart of mankind. We cannot build permanent institutions of government and civilization upon the present motives which dominate human activities. It has at last come true that the dreams of the idealists are more practical than the materialistic slogans of the mart. For the highest possible idealism is indeed the most practical and the only effective way to world peace and prosperity. The cynical selfish attitudes of this waning age of materialism avail only to construct mausoleums to past glories. These outmoded attitudes have no creative force for the new humanity which must arise phoenixlike upon the ruins of the past.
BUT WE need something more than
idealism. We need an organization,
a focus for effort, a channel for
supernal inspiration, a joining of hands the world over for one common purpose and goal. This we can find only in the Bahá’i Movement, which enlists the loyalty of men and women in every major race, religion and country—creating a superloyalty to the Kingdom of God. The Bahá’i Movement is doing that very thing which Secretary Wallace hopes may be done. It is establishing spiritual allegiances on a basis as broad as the world itself. And it is pointing the expression of this religion toward the creation of an outer form of unity perfect in its plan and pattern, in which the loftiest spiritual aspirations of humanity as conceived and expressed throughout the ages will find a field for palpable and enduring achievement.
Without such a focus for humanitarian ideals and efforts the most benign expressions of idealism the world over will prove largely ineffectual. Nothing in the outer plane is achieved without organization and form. The forces of evil are well organized. The forces of good must be supremely organized and supported by invisible Powers transcendent over the powers of selfishness, greed and aggression.
There is no salvation for the world today except to heed the call of Bahá’u’lláh and join definitely in the organization of His New World Order. Already the framework of these new institutions is being erected in all quarters of the world. The more old institutions wane, the faster will grow these glorious institutions of the Kingdom of God. In the midst of the darkness shines a great Light, and that Light is for the life of the world.
HERALDS OF THE DAWN [edit]
In the previous installment of this article the mission of John the Baptist was described, and the childhood and youth of the Báb. In this concluding installment is described the public mission and tragic martyrdom of the Báb.
THE Báb’s public work began in 1844. People of all classes listened eagerly to Him as He taught. He explained to them the meaning of the terms Resurrection, Day of Judgment, Paradise, and Hell:—Resurrection, the appearance of a new Manifestation; the Day of Judgment, the Day of the new Manifestation and the acceptance or rejection of its Revelation; Paradise, the joy of loving God revealed through His Manifestation; and Hell, the deprivation of that knowledge of God. He taught that man has a life after death in which progress is limitless. The essence of His whole teaching was to know and love God, to mirror forth His attributes, and to prepare the way for His coming Manifestation.
He became a courageous and zealous reformer, a harbinger of good tidings of the Reality soon to appear. His fame spread throughout the land. Disciples began to gather around Him, drawn as by a magnet to Shiráz. “The mystic band of the spirit called them and dreams, contemplation, meditation, and prayer linked their souls together.” Eighteen experienced the light of His Revelation and were declared “Letters of the Living.”
To the first Letter of the Living, Mullá Husayn, the Báb first declared His mission and foretold the coming of the other Letters. Mullá Husayn had fasted and prayed for
many days before he had set forth on his holy adventure of finding the Beloved of his heart. A power which he could hardly understand drew him to Shiráz and to the presence of a radiant Youth wearing a green sash and turban—his Beloved, the Báb. There he sat enraptured by the melody of His voice and the sweep of His words. There he heard Him pray ethereal harmonies. There the knowledge of His Revelation “galvanised his being.” There on May 23rd, 1844 he heard Him declare, “O thou who art the first to believe in Me! verily I say, I am the Báb, the Gate of God.”
ONE EVENING in conversation with
Mullá Husayn the Báb announced
that seventeen Letters had thus far
enlisted under His standard and
that the next night the last Letter
would arrive to complete the number
of His chosen disciples. “In
the world of the spirit,” He said,
“We have been communing with
that youth. We know him already.
We indeed await his coming.” True
to His words the next evening Quddus,
the last Letter came, and accepted
the Revelation. This completed
the eighteen disciples of the
Báb. A traditional utterance says
“On the last Day, the Men of the
Unseen shall, on the wings of the
spirit, traverse the immensity of the
earth, shall attain the presence of
the promised Qa’im, and shall seek
from Him the secret that will resolve their problems and remove their perplexities.”
These disciples He sent forth into the land to teach the Truth of God: “Awake, awake, for lo! the Gate of God is open, and the Morning Light is shedding its radiance upon all mankind! The Promised One is made manifest; prepare the way for Him, O People of the earth.” He reminded them that they were the witnesses of the Dawn of the promised Day of God, . . . that they must purge their hearts of worldly desires and let angelic virtues be their adorning, . . . that they should beseech the Lord to grant that no earthly entanglements, no worldly affections, no ephemeral pursuits should tarnish the purity or embitter the sweetness of that grace which flowed through them. He instructed them to raise the call that the Gate to the Promised One had been opened, that His proof was irrefutable, and that His testimony was complete. Fourteen of them set out at dawn from Shiráz resolved to carry out in their entirety those tasks entrusted to them.
The Báb with Quddus and His Ethiopian servant began His pilgrimage to Mecca and Medina to fulfill the mission with which God had entrusted Him. This was in October, 1844.
His days at sea were spent in meditation and in writing prayers and epistles which Quddus took down as dictated. Then after a stormy voyage of two months duration, He finally landed. Upon the back of a camel, the rope held by the faithful Quddus, the Báb rode into Mecca.
Within the shrine of the Prophet
of God and to many pilgrims who gathered He again declared, . . . “None beside Me in this day, whether in the East or in the West can claim to be the Gate that leads men to the knowledge of God. My proof is none other than that proof whereby the truth of the Prophet Muhammed was established.”
From Mecca He proceeded to Medina. He thought of Him, the great Prophet, who had lived and died there. Before His holy sepulchre, He prayed. He also remembered the Herald of His own Dispensation, Shaykh Ahmad-i-Ahsá’i whose body lay buried in the cemetery of Baqi not far from the shrine of Muhammad. There came to Him also, visions of the pioneers and martyrs of the Faith whose blood had brought victory to the Cause of God. Their spirits seemed to welcome Him and to plead with Him not to return to His native land Where enemies were waiting and evil plots were forming against Him. But the spirit of the Báb replied to them:
- “Fear not. I am come into this world to bear witness to the glory of sacrifice. . . . Rejoice for both I and Quddus will be slain on the altar of our devotion to the King of Glory. . . . The drops of this consecrated blood will be the seed out of which will arise the mighty Tree of God, the Tree that will gather beneath its all embracing shadow the peoples and kindreds of the earth. Grieve not, therefore, if I depart from this land, for I am hastening to fulfill My destiny.”
After a pilgrimage of nine months, He returned with His faithful followers to Bushire where friends and relatives welcomed Him home again.
FOR SIX years only this beautiful,
prophetic soul taught, and wrote
“voluminously, rapidly and without
premeditation.” He composed commentaries, explanations of the verses of the Qurán, and treatises on the doctrine of Divine Unity. During His incarceration in the Castle of Máh-Ku, He wrote more than a hundred thousand verses. Often He would chant as He wrote and His voice could be heard by those living at the foot of the mountain. It penetrated their very souls and re-echoed through mountain and valley majestically. In one of His writings, long a mystery in its meaning, He assigned the time of the advent of the Promised One as nineteen years after that of His own Declaration.
The Báb’s greatest book, the Persian Bayán, Bahá’u’lláh calls the Mother Book. It was written while He was a prisoner in the castle of Máh-Ku. In it are found the laws and precepts of His Dispensation and the announcement of the coming of Him whom God would make manifest. The Bayán is yet to be translated into English.
John the Baptist walked and talked with his Master, but the Báb communed with His Beloved in spirit only. At one time in prison, He received a letter from Bahá’u’lláh. The message it contained made the Báb very happy and joyful for it assured Him that should He suddenly pass away, “The Cause which He had revealed, would live, develop and flourish.”
A LARGE portion of the Muslim
population of Persia became ardent
followers of His Cause. This fact
aroused the bitter hatred of civil
authorities and Muhammadan
clergy. The priests thought they
saw their faith uprooted and their
holy church in peril; civil rulers saw the institutions upon which their living depended, gone forever. Consequently their animosity knew no bounds. They imprisoned Him, haled Him before tribunals, dragged Him from one place of confinement to another, and even scourged Him. They finally condemned Him to death as a heretic to the principles of Islam.
Ecclesiastical dignitaries and notables of Tabriz held a meeting to which the Báb was summoned. The hall was filled. A mysterious silence fell upon the gathering.
“Who do you claim to be?” they asked Him, “And what is the message which you have brought?”
“I am,” thrice exclaimed the Báb, “I am, I am, the Promised One! . . .”
“This claim which you have advanced is a stupendous one,” they challenged Him. “It must be supported by the most incontrovertible evidence.”
“The mightiest, the most convincing evidence of the truth of the Mission of the Prophet of God,” He replied, “is admittedly His own word. He himself testifies to this truth: ‘Is it not enough for them that we have sent down to Thee the Book?’ The power to produce such evidence has been given to Me by God.” . . . After this He arose and left the hall.
HIS RETURN to the castle of Chihriq
followed. He began at once to
collect all the documents and Tablets
in His possession there, together
with His pen-case, His seals,
and agate rings. These He entrusted
to the care of Mullá Báqir, one
of the Letters of the Living. He
was making ready for the goal that He yearned to attain.
The day before His execution, in the courtyard of the barracks of Tabriz a bare-footed youth flung himself at the feet of the Báb: “Send me not from Thee O Master. Wherever Thou goest, suffer me to follow Thee.”
“Muhammad-‘Ali” answered the Báb,” arise, and rest assured that you will be with Me. Tomorrow you shall witness what God has decreed.”
When the morrow came the Báb and the youth were suspended by two ropes in the barrack-square of Tabriz. The head of Muhammad-‘Ali rested on the breast of His Master. As the regiment fired its shots a severe gale swept over the city and a whirlwind of dust obscured the light of the sun.
The martyrdom of this “King of Messengers” set up a conflagration
that fired the whole of Persia. Her public squares ran with the blood of thousands of men and women. Like Muhammad-‘Ali, they sacrificed their lives and all they had for love of Him and in His Service. They are the “lamps of God and the stars of sanctity shining gloriously from the eternal horizon.”
“I am a letter out of that most mighty book . . . and when He shall appear my true nature, my mysteries, that which is now unanswerable will become evident.”
So it came to pass as prophesied. The Dawn came and then the Rising Sun bringing to life a New Day.
“He whom the Lord shall make manifest” has appeared.
They lived and died—these mighty Heralds, and the centuries have not dimmed nor will they dim their glory which is as eternal as God.
INDEED the greatness of the Báb consists primarily, not in His being the divinely-appointed Forerunner of so transcendent a Revelation, but rather in His having been invested with the powers inherent in the inaugurator of a separate religious Dispensation, and in His wielding, to a degree unrivalled by the Messengers gone before Him, the sceptre of independent Prophethood.”
RACE PREJUDICE—A BARRIER TO THE SOUL [edit]
“All prejudices are against the will and plan of God. Consider for instance racial distinction and enmity. All humanity are the children of God; they belong to the same family, to the same original race. There can be no multiplicity of races, since all are the descendants of Adam. This signifies that racial assumption and distinction is nothing but superstition. . . . Any kind of prejudice is destructive to the body-politic.”
ONE of the greatest handicaps
a soul can place upon itself is
prejudice, and racial prejudice in
particular. It is unjust, unscientific,
unethical, and produces a boomerang
effect inasmuch as prejudiced
people are dangerously conservative
and their material as well as their
spiritual condition is liable to suffer.
The root cause of prejudice
from the psychological angle is fear
of the unknown.
The strong element of fear which is present in race prejudice is usually due to a dominant race fearing loss of status to an underprivileged people within its midst, which is pressing towards the cultural and economic level of the former. Most of the racial friction that in many parts of the world appears to be chronic exists because one section of the community, often a small but highly organized minority, is over jealous of its privileged position at the top of the occupational pyramid. However, as long as the status of the two peoples is clearly defined there is no prejudice. It is like a master and his dog. The master may be kind or cruel according to his nature, but he will not be prejudiced. It is for this reason that slaves often lived happy and harmonious lives in the service of their owners. When, later, the slave became free and the defining line obscured, fear of loss of status crept in and prejudice grew apace.
It does not make it right or just for a dominant race, however, to justify its attitude of exclusive privilege simply because a backward people who know no better tacitly acquiesce to the conditions. It is the function of man to cultivate and improve the vegetable and animal kingdoms, a function which he readily performs. But when it becomes necessary to assist in the unfoldment of the potentialities of our less fortunate fellowmen the task becomes less welcome.
Under all circumstances it is indefensible that any section of society should enrich itself at the expense of another section. It cannot be reconciled with justice. “The light of men is justice”, wrote Bahá’u’lláh, “quench it not with the contrary winds of oppression and tyranny. The purpose of justice is the appearance of unity among people. . . . Truly I say, all that has descended from the heaven of the Divine Will is conducive to the order of the world, and to the furtherance of unity and harmony among its people.”
From what has been written it is evident that a prejudiced man is selfish and envious. It is a paradox that the selfishness of prejudiced people is often a saving grace. When commercial interests are persuaded that it no longer pays to ostracize certain sections of the community, they do not hesitate to
raise the racial barrier. Where abstract argument fails to bring them into agreement with the statement of ‘Abdu’l-Bahá, who said, “Prejudices of religion, race or sect destroy the foundation of humanity. . .”, concrete demonstration will succeed.
This commercial aspect of racial prejudice is evident in certain parts of Australia where acute friction occurs between the Italians and the Australians because the former work for a lower wage. The “Black fella”, on the other hand, is not the object of prejudice because his numbers are few and he cannot yet compete with efficient artisans. The reports of cruel treatment meted out to him which periodically shock the cities are due to his being regarded as a pest rather than an economic menace.
Fear ridden prejudiced persons
are sometimes extremely cruel. In
order to maintain a dominant position,
no action is considered too
mean when directed against the
under privileged. All their energies
are designed to limit educational
and cultural, pursuits; wages,
comforts and privileges are reduced
to a minimum. These tyrants, who
are often to all appearances pleasant
respectable people, “do not hear
the midnight sighing of the poor”.
By a process of rationalization they
sustain their attitude of superiority
by means of pride based upon the
false supposition that certain races,
due to physical differentiation, are
of a superior order in the scheme
of things. They refuse to face
reality and prefer to deny that “all
men are of one family” and that
God bestows his attributes and likeness
upon every soul. They even clothe their prejudice with a false idealism and call upon the scriptures to provide the authority. This position is entirely untenable because the overwhelming evidence of science and of the inner voice proclaims the essential underlying unity of all things. In justice, however, to those who are afflicted with the disease of race prejudice, it must be admitted that the insideousness of the disease is such that it is really difficult for them to overcome their feelings.
It is sometimes no easy matter to act in an unprejudiced manner, for it frequently entails considerable self-sacrifice. Our animal inclinations have to be conquered, so-called friends desert us, and a loss of business may follow. While it is true to say that prejudices are instilled into us from childhood, it is untrue to say that we are born with them. It is in children’s nature to be without racial antipathy. It is always easier to teach children and adolescents the principles of Bahá-’u’lláh, or any other principles, than it is to change older folks whose ways are set.
For those who sincerely desire to conquer this weakness these thoughts may be helpful. In Bahá’u’lláh’s “Epistle to the Son of the Wolf” occurs the following remarkable passage which provides the key for those who desire to train themselves to overcome race prejudice:
“Also there is today a science which eradicates fear. It must be taught from the earliest period of childhood and if it become popular, the very nature of man will be changed, for that which decreases
fear increases courage. If the Divine Will assist me a lengthy commentary on this point will flow from the Pen of explanation and developments may take place in the field of art and science which will renew the world and its nations.”[1]
Just how far these words of Bahá’u’lláh have been fulfilled in the achievements of scientists it is too soon to state, but it is interesting in this connection to review briefly the experiments of Professor Watson and others of the Behaviorist School of psychology. Professor Watson experimented with animals and later with children and showed how the fear of an object can be induced by associating the appearance of that object with something unpleasant. Then he showed how fear of this one object may spread to other objects only remotely connected. Having reached this stage he proceeded to remove these fears by associating the object with pleasant experiences.
In one of these experiments Dr. Watson chose a child who was deeply attached to a pet rabbit. Every time the rabbit appeared, he made an ugly noise until the stage was reached when the child screamed the instant he saw the rabbit. This fear then spread and the child was frightened by anything furry or in any way suggestive of the rabbit. This last condition when the subject is frightened by things for no apparent reason is the beginning of inhibitions, hysteria and even insanity. Most people in a greater or lesser degree suffer from these fears and most of us are afraid of a harmless snake» or mouse.
These unreasoning fears are nothing less than prejudice and our social prejudices are induced by exactly the same process, for instance, a child may have a friend who is a colored child. As time passes it discovers that other children jeer whenever the two are together; or the mother scolds it. Soon the two children cease to associate together and even come to hate each other. Later this prejudice spreads to hatred of all of the same race. It is quite possible that these children may soon find themselves developing a prejudice to peoples of other nationalities and religions.
To return to Watson’s experiment,
he next proceeded to cure the
child. This he accomplished by associating
the presence of the rabbit
with something pleasing, namely,—a
meal. At first the child would not
eat unless the rabbit was at the far
end of the room, but gradually this
antipathy lessened until the child
permitted the rabbit to be brought
close and finally he played with it
as before. With the departure of
the rabbit fear complex went all the
other acquired inhibitions and the
child was cured.
By a similar process those who are working for racial amity can train themselves and others to forget their prejudices. Much can be accomplished by finding common interests.
A human being can make himself believe anything and having formed a theory everything will tend to convince him that his theory is correct. The unreal can seem real; the real, unreal; and the real, real according to the set of one’s thoughts.
Thus, those who are convinced that the dark races are inferior will soon find ample evidence to justify this attitude. The following illustration taken from an article in the New Zealand Herald entitled, “A Wrong Idea: Its Power to Work Evil,” by E. H., shows how a preconceived idea can play the most amazing tricks with a mind that is closed by it. A doctor tells of how in Australia the neighbor of a farmer disappeared. The two were on bad terms and suspicion fell upon the farmer. One day a messenger came to the doctor to say that some human bones had been found on the property of the suspected man and to ask that the doctor come and inspect them so that a warrant could be issued for the arrest of the farmer. “Accordingly,” says the doctor, “I rode to the station and was received by a very serious looking man who after describing the finding of the bones led me to them. With an almost tragic air he unlocked the door of his store and motioned for me to enter. As soon as I did and glanced at the bones laid out on the floor, I began to laugh and remarked, ‘Well, you've got hold of Goliath of Gath at any rate’. They were the bones of a bullock, but I had great difficulty in convincing the squatters of their mistake, so firmly persuaded were they that they had secured evidence of foul murder. Yet all these men were cattle men accustomed to the cutting up and handling of carcasses.” When a preconceived idea obtains a footing everything tends to support it to the untrained and unscientific mind.
It follows that while it is easy to take the line of least resistance and
find ample proof to support the unreal, it can also become easy to find ample proof to support the real. When all is said and done, a person who is a lover of truth cannot long be separated from Truth. An inward peace and happiness comes to confirm those who are sincere. This is totally absent when we are followers of unreality. In other words if we desire to find Truth and a way of life that demonstrates Truth we shall find it; but if we are selfish and materialistic we shall be prevented from finding it.
Those who turn to the Manifestation
of God in this age have the task
of following a true way of life immeasurably
lightened because they
do not have to expend their energies
to a vain extent upon wondering
what is the right thing to do.
They obey the commands of
Bahá’u’lláh without hesitation convinced
that He is not mistaken and
they are not disappointed by the result.
The role filled by the Bahá’i
Cause in the promotion of racial
harmony is thus unique. Classes of
sociology at universities, for instance,
hear explained the scientific
reasons for the theory of the oneness
of mankind with no more interest
than if they were listening to
a discourse on trigonometry. They
feel under no obligation to do anything
about it and for the most part
are satisfied if they can pass the examination,
because they have not
connected it with a spiritual command
issued by one of those focal
centers of civilization—a Prophet.
To a Bahá’i student therefore, this
kind of exposition becomes a golden
discourse—it is a confirmation of
the divine ideal he holds so dear.
In conclusion, let it be pointed out that the more the numbers of people who have cast off their old prejudices increase, the easier it will become to live unprejudiced lives, and the more we strive individually to widen this enlightened circle of unprejudiced people, the more rapidly
will the circle expand. The Bahá’i Cause is slowly but surely erecting a social sanctuary wherein people of all races can dwell in harmony without fear of social or economic disaster. Some day this sanctuary will be society itself.
A SPIRITUAL BASIS FOR SOCIAL CONSCIOUSNESS [edit]
“The sciences of bygone centuries are not adequate for the present because sciences have undergone reform. The industrialism of the past will not insure present efficiency because industrialism has advanced. The laws of the past are being superceded because they are not applicable to this time. All material conditions pertaining to the world of humanity have undergone reform, have achieved development, and the institutes of the past are not to be compared with those of this age. The laws and institutes of former governments cannot be current today, for legislation must be in conformity with the needs and requirements of the body-politic at this time.”—‘Abdu’l-Bahá.
SOCIAL consciousness has become
a popular phrase among
thinking people today. The depression
which has in many ways retarded
the wheels of progress, has
also brought to light vividly the
necessity of improving conditions
for everyone.
At present social consciousness is an ambition rather than a science. The world contains many governmental experiments which have resulted from a yearning for the betterment of mankind. From communism around the circle to fascism, we find everywhere an effort toward improving the condition of the masses. Sometimes the experiments lead off on tangents, but popular reactions are swift in these days and governments more flexible than they used to be, so that these mistakes are not irrevocable. Out
of the chaotic mass of details the tendency is easily discernible and, “if all roads lead to Rome,” by some route or other the world will eventually arrive at a solution.
More important than the route is the basis of the will toward improvement, for thereon depends the sincerity of the effort. Granted that those in authority are imbued with a pure motive in the beginning, it is not unheard of that after a modicum of progress has been made their vision becomes clouded by consideration of their personal interests. Enlightened self-interest has been quoted as a sufficient motive.
It is being more forcibly borne in upon us every day that there can be no lasting material prosperity for anyone unless it is to include everyone,—witness the much discussed purchasing power of the people. It
is also clear that physically each of us is benefitted by the physical well-being of our community, our nation, the world. Intellectually also the world becomes more interesting in proportion to the number of people who are mentally alert.
The problem is, are these considerations a sufficient basis for real progress? How do they compare with a spiritual basis for social consciousness, and where can such a spiritual basis be found? On the principle of progressive revelation true spiritual enlightenment must come from God through one of His Manifestations. These divine teachers, from time to time, have brought to the world spiritual precepts, the absolute truth of which never varies, and also advice to the people based on these spiritual truths as to the best way of living in the world at the time of their coming.
WHEN WE examine the teachings
of Bahá’u’lláh we find that they contain
the essence of social consciousness
and clear directions for its accomplishment.
A picture of life as
it will be lived under the Bahá’i dispensation
is one of a harmonious
blending of the various separate elements
which make up daily living
today. Worship is to be a vital part
of life, but because there is to be no
paid clergy, there will be no distinct
line between man’s religious life
and his work-a-day activities.
A Bahá’í will make his conscious connection with God for the purpose of receiving guidance and power to apply to his daily life. His daily routine will be one of activity carried on in a spirit of service in order to express in deeds his love for God.
To help mankind attain this condition Bahá’u’lláh has given certain rules of procedure along the lines of social organization and economic principles. A study of the latter impresses one with their sane balance rather than their novelty. As ‘Abdu’l-Bahá elucidated them He said over and over again that their success depends on the spirit behind them. In one of His addresses given in this country He said:
“That there is need of an equalization and apportionment by which all may possess the comforts and privileges of life is evident. The remedy must be legislative readjustment of conditions. The rich too must be merciful to the poor, contributing from willing hearts to their needs without being forced or compelled to do so. The composure of the world will be assured by the establishment of this principle in the religious life of mankind.”
And at another time He said:
“The disease which afflicts the body politic is lack of love and absence of altruism. In the heart of men no real love is found, and the condition is such that unless their susceptibilities are quickened by some power, there can be no healing, no agreement among mankind. Love and unity is the need of the body politic today. Without these there can be no progress or prosperity attained. Therefore the friends of God must adhere to that Power which will create this love and unity in the hearts of the sons of men. Science cannot cure the illness of the body politic. Science cannot create unity and fellowship in human hearts. Neither can patriotism or racial prejudices effect a cure. It can be accomplished only through
the divine bounties and the spiritual bestowals which have descended from God in this Day for that purpose.
“This is an exigency of the times, and the divine remedy has been provided. The spiritual Teachings of the Religion of God alone can create this love, unity and accord in the human hearts. Therefore hold to these heavenly agencies which God has provided so that through the love of God this soul-tie may be established, this heart-attachment realized, the light of the reality of unity be reflected from you throughout the universe.
“The secret of the solution of the whole economic question is divine in nature, and is concerned with the world of the heart and spirit.”
IN SPEAKING of the whole plan of
Bahá’u’lláh, Shoghi Effendi, the
Guardian of the Bahá'i Cause, has
said in a recent letter entitled “The
Goal of a New World Order”:
“To claim to have grasped all the implications of Bahá’u’lláh’s prodigious scheme for worldwide human solidarity, or to have fathomed its import, would be presumptuous on the part of even the declared supporters of His Faith. To attempt to visualize it in all its possibilities, to estimate its future benefits, to picture its glory, would be premature at even so advanced a stage in the evolution of mankind.”
However presumptuous, such speculations are a great temptation to students of the Bahá’i movement, for even in its broad outlines the vision is stimulating. Shoghi Effendi points out later in the same article that our social consciousness
must ultimately transcend the urban and nationalistic phases.
“Some form of a world Super-State must needs be evolved, in whose favor all the nations of the world will have willingly ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, except for purposes of maintaining internal order within their respective dominions. Such a state will have to include within its orbit an International Executive adequate to enforce supreme and unchallengeable authority on every recalcitrant member of the commonwealth; a World Parliament whose members shall be elected by the people in their respective countries and whose election shall be confirmed by their respective governments; and a Supreme Tribunal whose judgment will have a binding effect even in such cases where the parties concerned did not voluntarily agree to submit their case to its consideration. A world community in which all economic barriers will have been permanently demolished and the interdependence of Capital and Labor definitely recognized; in which the clamor of religious fanaticism and strife will have been forever stilled, in which a single code of international law—the product of the considered judgment of the world’s federated representatives—shall have as its sanction the instant and coercive intervention of the combined forces of the federated units; and finally a world community in which the fury of a capricious and militant nationalism will have been transmuted into an abiding consciousness of world citizenship,—such
indeed, appears, in its broadest outline, the Order anticipated by Bahá’u’lláh, an Order that shall come to be regarded as the fairest fruit of a slowly maturing age.
“‘The Tabernacle of Unity,’ Bahá’u’lláh proclaims in His message to all mankind, ‘has been raised; regard ye not one another as strangers . . . Of one tree are all ye the fruit and of one bough the leaves . . . The world is but one country and mankind its citizens . . . Let
not a man glory in this that he loves his country; let him rather glory in this, that he loves his kind.’”
Social consciousness is the epitome of the temporal teachings of Bahá’u’lláh, a social consciousness the scope of which includes all the people of the world in one friendly and reasonably organized family. Enlightened self-interest it is to be sure, enlightened to the point of a deep realization of our absolute unity in the love of God.
A UNIVERSAL LANGUAGE [edit]
We are indebted to Professor R. F. Piper of Syracuse (N. Y.) University for the following condensed report of what he speaks of as an “extraordinarily interesting” informal address on “Cosmopolitan Conversations” by Doctor Herbert N. Shenton, head of the department of Sociology at Syracuse University and Executive Secretary of the International Auxiliary Language Association.
THE International Auxiliary
Language Association is an
organization carrying on extensive
investigations in regard to a universal,
language. Its members have
won the cooperation of all important
persons who are practically
concerned with the creation and
promulgation of such a language.
More than three hundred proposals
for a universal language have been
made up to date and all these have
been carefully studied by this association.
It has made an intensive
study of their usage in international
conference.[2] It seems that
international conferences have
steadily increased in number from
the first (of a non-political kind) in
1840, until now there are more than
three hundred a year to which five
or more nations send representatives.
IN ITS research the association has
carried through many psychological
experiments. One notable such experiment
was designed to see what
answer could be made to the objection
that there is no place in the ordinary
public school for the addition
of a universal language. This
experiment was carried on with
classes in French over two year
periods. In two different classes all
conditions were the same as far as
possible, except that in one class a
course in basic language was given
for one semester and French was
given in the other three semesters
while in the other classes all four
semesters were devoted to French.
At the end of two years the students
in the former class knew more
French than those in the other class
who had actually studied French a
semester longer. The values were
carried over also to those who studied German. The explanation of this is that in this basic language study the students get principles and not exceptions and come to understand the structure and functions of a language.
AT PRESENT the association is carrying
on other researches and seeking
money (about $400,000) to finish
up its work. As soon as it gets a
little more money, it will begin its
final six years’ program. This includes
two years to set up another
congress which will decide upon the
general nature of the language to be
advocated; another two years to get
ready for still another congress
which will agree upon the details of
the language; and a final congress
at the end of a third two years to
accept the whole and launch it. The
association regards this language as
distinctly an auxiliary language, as
a means of “clearance” and not as
a substitute for any existing cultural language.
“It is a grand program,” Professor Piper adds, “and has promise of fulfilment. It will be a powerful agency for making possible free communication among peoples.”
Bahá’u’lláh sixty years ago advocated one language as the greatest means of unity and the basis of international conference. Sixty years ago He wrote to the kings of the earth recommending the unification of languages; that one language should be adopted and sanctioned by all governments and promulgated by all nations. By this means, every nation might have its own natal tongue and acquire the universal language. All nations would then be able to communicate and consult with perfect facility and the dissension due to diversity of language would not remain.
DIVERSITY of languages has been a fruitful cause of discord. The function of language is to convey the thought and purpose of one to another. Therefore it matters not what language man speaks or employs. Sixty [now over eighty] years ago Bahá’u’lláh advocated one language as the greatest means of unity and the basis of international conference. He wrote to the kings and rulers of the various nations recommending that one language should be sanctioned and adopted by all governments. According to this, each nation should acquire the universal language in addition to its natal tongue. The world would then be in close communication, consultation would become general and dissensions due to diversity of speech would be removed. . . . A committee appointed by national bodies of learning shall select a suitable language to be used as a medium of international communication. All must acquire it. This is one of the great factors in the unification of man.”
Holy Mountain—A Prayer [edit]
- Take my heart to Mt. Carmel,
- Oh friend of the Golden Dawn!
- I’ve tried to send silver and incense,
- At my touch they have faded and gone;
- Rose petals have turned to ashes
- And floated away in tears, . . .
- My deeds of the past and the present . . .
- Oh, there’s nothing but on-coming years
- To give to the Lord of the Ages,
- So, the life of the future that’s mine,
- Take it, my friend, and lay it
- At the High and Holy Shrine.
- Take my heart to Mt. Carmel,
- Oh friend of the Shining Light!
- And as you go, remember,
- The world is crying tonight,
- Out of sorrow and anguish,
- Calling to you and to me,
- Asking the Life Eternal
- That is found on bended knee,
- The Life with Love enkindled,
- The power, the peace, the pulse-throb,
- Th exuberant joy and the splendor
- That is known on the Mountain of God.
- Take my heart to Mt. Carmel,
- Thou radiant servant of Day!
- And there under azure heavens
- Where the sun sends a pure white ray,
- Where breezes are healing and holy,
- Where rains wash clean and renew,
- Lay it among the flowers,
- Rich blossoms fragrant with dew;
- Oh pray that this, my offering,
- Be cleansed on that sacred sod,
- That I may give to earth-children
- Of the Life that comes from God!
ABDU’L-BAHA---THE SERVANT OF GOD [edit]
In this second and concluding part of his article the author, who had the privilege of many intimate contacts with ‘Abdu’l-Bahá, describes His mission and its expression toward humanity as seen at first-hand.
AS we study the life of ‘Abdu’l-Bahá, we cannot fail to realize that it was a strange kaleidoscope of events. The pendulum of His days swung from episode to episode unparalleled and unrivaled in the history of the world. A prisoner in the citadel of ‘Akká, surrounded by spies, enemies and evilwishers, we find Him later a free man in the western hemisphere addressing great and heedful audiences in places of worship and of social service. In England, at St. John’s Church, Westminister, the congregation kneels to receive ‘Abdu’l-Bahá’s blessing! In 1920, Great Britain confers upon Him the honour of Knight of the British Empire, “so profoundly impressed were the government representatives by His noble character and His great work in the interests of peace, conciliation, and the prosperity of the people”!
‘Abdu’l-Bahá seemed to have one great task to line for, the task of loving mankind and teaching mankind to love one another. “The lovers of mankind,” He wrote, “these are the superior men, of whatever nation, creed or color they may be.” One of the western believers visiting ‘Abdu’l-Bahá in ‘Akká wrote:
- “Five days we remained within those walls, prisoners with Him Who dwells in that ‘Great Prison’. It is a prison of peace, of love and service. No wish, no desire is there save the good of mankind,
- the peace of the world, the acknowledgment of the Fatherhood of God, the mutual rights of men as His creatures, His children.”
A native of ‘Akká hated ‘Abdu’l-Bahá for well nigh ten years. And yet ‘Abdu’l-Bahá showed him every kindness and amiability. At last, one day, the man came into His presence, helpless and bewildered: “Master”, He said, “why is it that you are kind to me when you know that I hate you?” ‘Abdu’l-Bahá laughed cheerfully and said: “My son, it is because I love you. But you don’t understand me.” ‘Abdu’l-Bahá loved man because He believed that man was created in the image of God.
ONE of the familiar sights witnessed
in Haifa was the Master
walking in the streets accompanied
by a group of followers and friends.
But what a picturesque and colorful
group it was! Men in red fezes,
in black caps, in felt hats; men in
oriental cloaks, in European dress,
in Indian attires; brown men, yellow
men, black man, fair men! What
a variegated agglomeration of assorted
members of the human family
accompanied ‘Abdu’l-Bahá! And
all of them with folded arms, bowed
heads and responsive hearts walked
behind Him and listened to Him.
It has been truly written:
- “To ‘Abdu’l-Baha came men and women from every race, religion and nation, to sit at His table like favoured guests, questioning Him about the social, spiritual
- or moral programme each had at heart; and after a stay lasting from a few hours to many months, returning home, inspired, renewed and enlightened. The world surely never possessed such a guest house as this.”
At times, early in the morning, at noon or towards sunset, ‘Abdu’l-Bahá would be seen walking alone with firm steps and in a pensive mood. Where was He going to? Where was He coming from? Perhaps one could read the answer in the eyes of the little children who stopped their play and looked at Him with tender and reverent eyes. “He is the father of the poor,” one would whisper to the other.
Much has been written about ‘Abdu’l-Bahá’s giving alms to the poor. Little has been said about the way He did it. ‘Abdu’l-Bahá knew the poor, knew them by their name. And many indeed they were, of all sects and groups, orphans, blind, crippled, sick and suffering,—they all came to Him. Whatever He gave them, food, corn, clothes or money, He gave it to them with a sunny smile and a cheerful word. His was not a cold, passive, mechanical and impersonal way of helping the needy. He was never too busy or tired to stop and say a happy word to the miserable pauper who rushed to kiss the hem of His cloak. How often in rainy, cold and dreary winter days, ‘Abdu’l-Bahá would be visiting unexpectedly the dingy shed or dilapidated shelter of some poor and wretched human being! How truly people could say of Him: “We love him because he first loved us.”[3]
IT IS futile to make any attempt
to describe the joy, the feeling of
exaltation, of wonder and awe, of
spiritual tranquility, of elation that one experienced when in the presence of the Master! What utter oblivion of self one plunged into when one met ‘Abdu’l-Bahá! And with what inexhaustible energy ‘Abdu’l-Bahá insisted on meeting, night after night, in His own house, the handful of sorrow-stricken believers that stayed around Him, His guests, and His visitors! He never refused to see anyone, friend or foe, no matter at what season of the year, or at what time of the day one called.
Those meetings were unique and unparalleled in the spiritual history of the world. The friends would gather in the drawing room of the Master’s house, and occupy all the places on the floor and on the chairs, except one sofa, half way up and to the left of the entrance, which was the habitual place where ‘Abdu’l-Bahá sat. Eagerly and longingly the eyes would be looking towards the open door and the ears would be strained to be the first to see the Master approaching and to hear the rhythmic sound of His footsteps. But it was most remarkable that often none of those present could even tell how the Master had come. For He would appear suddenly as if from nowhere. And at times, before one had time to spring to one’s feet, ‘Abdu’l-Bahá’s voice would be ringing in the room: “Marhabá, Marhabá” (You are welcome, greetings be upon you.) And then for the rest of the hour, the soul in communion with the Spirit forgot its self, and was utterly unconscious of the material world around it. ‘Abdu’l-Bahá often closed His eyes in meditation and remained for a while as if in communion with the
Universal Spirit of creation which permeated His own being. Then after an hour or so, one would be conscious again that there were people in the room, that in fact one’s self was in that room, that outside the windows it was black and the wind was blowing,—then one realized that the Master had left the room!
“About the greatness of this man and His power,” wrote Professor Edward G. Browne, “no one who had seen Him could entertain a doubt.”
Perhaps it was His remarkable understanding and grasp of human suffering and misery and discord and hatred, His patience, long and enduring, His most lucid and penetrating insight, the depth of His knowledge and wisdom rivaled only by His own spiritual way of life, and His humility so compelling and so mighty—perhaps these were some of the attributes that made of ‘Abdu’l-Bahá the perfect Exemplar of the quintessence of creation—Man.
BUT GREAT and inspiring as
‘Abdu’l-Bahá was in the truest
sense of the word, He never referred
to or admitted His greatness.
Nay, on the contrary, His
greatest joy was being called
‘Abdu’l-Bahá, i. e. the “Servant of
Light”[4].
- “My name is ‘Abdu’l-Bahá,” He wrote, “my qualification is ‘Abdu’l-Bahá, my reality is ‘Abdu’l-Bahá, my praise is ‘Abdu’l-Bahá”. A believer once asked Him, saying: “Master, who art thou? Art thou the Christ?” ‘Abdu’l-Bahá answered: “Verily, I say unto thee, that I am indeed an humble, submissive and imploring servant of God; a servant of His Beloved; . . . a promoter of the greatest peace among all nations and tribes; . . . a
- herald of the Kingdom of God among the sects of all horizons. This is my station and condition; . . . because my servitude to the Holy Threshold is my brilliant light, my shining star and my drawn sword; and beside this I have no other name.”
‘ABDU’L-BAHA lived at such a remarkable
period in the history of
civilization that one cannot help
stopping a moment to review very
briefly some of the most important
incidents of world history between
the years 1892 and 1921, when
‘Abdu’l-Bahá alone and single-handed
faced humanity with His
message of peace and love and light.
In 1894, the Sino-Japanese war broke out. Four years later, Germany, Great Britain and Russia seized Chinese provinces and thus “a flame of hatred for the Europeans swept through China”. With remarkable intelligence and energy, Japan westernized its people in an astonishingly short time, until in 1899, it was “on a level with the most advanced European powers”. In 1905 Russia declared war on Japan. At this time, ‘Abdu’l-Bahá was so disappointed with the Hague Peace Congress that He said later: “It resembles many drunkards gathered together to protest against the drinking of alcohol. They say drink is horrible and they straightway go out from the house to drink again”.
Three years later came the fall of Sultan ‘Abdu’l Hamid, and the establishment of constitutional government in Turkey. From 1914 to 1918, the world witnessed the spiritual, moral and physical collapse and bankruptcy of the nations. Two Western monarchs, the Emperor of Germany and the Tzar of Russia, dramatically lost their thrones. In
1919, Russia in particular suffered from disorganization and revolution. In 1920, one year before the passing away of ‘Abdu’l-Bahá, the League of Nations met for the first time.
Thus a keen observer cannot fail to notice that ‘Abdu’l-Bahá lived at one of the most momentous periods in the history of the world, at a time of narrow and obsolete moral creeds, dead and dying political ideas. In fact it was a time when people lived on ideals of autocracy, of brute force, of triumphant capitalism, of physical and spiritual slavery. No wonder then that ‘Abdu’l-Bahá wrote:
- “Today, the world of humanity is walking in darkness because it is out of touch with the world of God. That is why we do not see the signs of God in the hearts of men. The power of the Holy Spirit has no influence.”
WELL-NIGH thirteen years have passed since ‘Abdu’l-Bahá left this travailing world. Where do we stand now? To begin with, let us remember these prophetic words written by ‘Abdu’l-Bahá, in January 1920:
- “The ills from which the world now suffers will multiply; the gloom which envelopes it will deepen. The Balkans will remain discontented. Its restlessness will increase. The vanquished powers will continue to agitate. They may resort to every measure that may rekindle the flame of war. Movements newly-born and world-wide in their range will exert their utmost effort for the advancement of their designs. . . .”
We do not need to stretch our imagination in order to understand the foregoing passage. Even a casual observation of the events of the last fourteen years reveals to us most glaringly the astounding truth underlying ‘Abdu’l-Bahá’s pregnant words.
Whether we admit it or not, economically and politically, we still consider the injury of others the measure of our success and welfare. We still believe in the military catechism which says: “The way to make war impossible is to make victory certain,” in other words that “when each can beat the other, both will be safe.” False and nugatory promises that self-respecting nations give each other are not things of the past, yet.
We have seen months and years of endless conferences, congresses and conventions to remedy the ills of our social, political and economic conditions, not to mention the “vast mountains of documents, reports, discussions, accusations, counter charges” which are stored in drawers and safes and do not seem to get us anywhere.
There is so much passion in the world, at present; passion of individuals against individuals which makes them hate one another and the organized passions of nations which make them responsible for the wholesale murder of innocent people. It was this passion which ‘Abdu’l-Bahá condemned when He said:
- “. . . In short, in this tumultous sea of unbridled passions all the peoples and kindreds of Europe, with all their accomplishments, with all their fame, are lost and submerged. Hence the outcome of their civilization is null and void.”
TO SUM UP, no words better describe the conditions of the present age than those of Shoghi Effendi, the Guardian of the Bahá’i Faith when he writes of “disintegrating institutions, discredited statesmanship, exploded theories, appalling degradation, follies and furies, shifts, shams and compromises”.
We cannot help saying with Sir Norman Angell:
“Are we to continue to struggle, as so many good men struggled in the first dozen centuries of Christendom—spilling oceans of blood, wasting mountains of treasure—to achieve what is at the bottom a logical absurdity; to accomplish something which, when accomplished, can avail us nothing, and which, if it could avail us anything, would condemn the nations of the world to never-ending bloodshed and the constant defeat of all those aims which men, in their sober hours, know to be alone worthy of sustained endeavour?”[5]
How long will it take us to learn that “the true felicity of the human race”, as ‘Abdu’l-Bahá wrote, “lies in man’s nearness to God, and in the welfare and happiness of all the members of human society, both high and low”?
And again, He said:
- “True civilization will unfurl its banner in the midmost heart of the world whenever a certain number of its distinguished and high-minded sovereigns—the shining exemplars of devotion and determination—shall, for the good and happiness of all mankind, arise, with firm resolve and clear vision, to establish the Cause of Universal Peace. . . .”
As this brief and all too-inadequate
account of ‘Abdu’l-Bahá’s life draws to an end, we cannot fail to remember His last and stirring words addressed to a group of believers and friends gathered around Him on board the steamship Celtic, the day of His departure from New York on the 5th of December 1912. These words sum up the mission of ‘Abdu’l-Bahá on this earth and the principles of love and peace and unity for which He lived and died:
- “This is my last meeting with you, for now I am on the ship ready to sail away. These are my final words of exhortation. I have repeatedly summoned you to the cause of unity of the world of humanity, announcing that all mankind are the servants of the same God; that God is the creator of all; he is the provider and life-giver; all are equally beloved by Him and are His servants upon whom His mercy and compassion descend. Therefore you must manifest the greatest kindness and love towards the nations of the world, setting aside fanaticism, abandoning religious, national and racial prejudice. . . .
- “Until man reaches this high station, the world of humanity shall not find rest, and eternal felicity shall not be attained. But if man lives up to these divine commandments, this world of earth shall be transformed into the world of heaven and this material sphere shall be converted into a paradise of glory.”
SPEECH [edit]
- When speaking has its permit from Above
- Few will there be to doubt it;
- When we ourselves become embodied Love
- In every act we shout it;
- But vain, resultless, it will ever prove
- To talk about it—without it.
Religion . . .[edit]
Religion is meant to be the quickening life of the body-politic.
IF the edifice of religion shakes and totters commotion and chaos will ensue and the order of things will be utterly upset, for in the world of mankind there are two safeguards that protect man from wrong doing. One is the law which punishes the criminal,—but that law prevents only the manifest crime and not the concealed sin. Whereas the ideal safeguard, namely, the religion of God, prevents both the manifest and the concealed crime, trains man, educates morals, compels the adoption of virtues and is the all-inclusive power which guarantees the felicity of the world of mankind. But by religion is meant that which is ascertained by investigation and not that which is based on mere imitation—the foundation of Divine Religions and not human imitations.
BY religion we mean those necessary bonds which unify the world of humanity. This has ever been the essence of religion; for this object have all the Manifestations come to the world. Alas! that the leaders of religion afterwards have abandoned this solid foundation and have fabricated a set of blind dogmas and rituals which are at complete variance with the foundation of Divine Religion.
CONSIDER history. What has brought unity to nations, morality to peoples and benefits to mankind? If we reflect upon it we will find that establishing the Divine Religions has been the greatest means toward accomplishing the oneness of humanity. The foundation of divine reality in religion has done this—not imitations. Imitations are opposed to each other and have ever been the cause of strife, enmity, jealousy and war. The Divine Religions are collective centers in which diverse standpoints may meet, agree and unify. They accomplish oneness of nativities, races and policies. . . . All other efforts of men and nations remain as mere mention in history, without accomplishment.
POWER FOR A NEW ECONOMICS [edit]
“The supreme need of humanity is cooperation and reciprocity. The stronger the ties of fellowship and solidarity amongst men the greater will be the power of constructiveness and accomplishment in all the planes of human activity. . . . Every cooperative attitude and activity of human life is praiseworthy and foreintended by the Will of God.”—‘Abdu’l-Bahá.
THAT the world as a whole is
passing through an upheaval
which gives indications of presaging
an entirely new world order as regards
economic, social and religious
conditions, few will deny. The
question now knitting the brows of
thought is: What will be the character
of the new order when, and if,
it arrives? Shall it be of the type
Russia is struggling to perfect and
spread? Shall it evolve from the
seeds now being planted in Italy and
Germany? Or shall it be a form of
modified and improved democracy?
The possibilities of democracy have
by no means been exhausted. Would
it not be wise to give real democracy
a further trial? This is
the philosophy lying back of
what President Roosevelt has called
the “New Deal” and Dr. A. E.
Morgan calls a “New Game”. Democracy
was not finally and ultimately
defined by those early
Americans living under conditions
which had not the slightest parallel
with those under which we now live.
The book of democratic revelation
was not sealed by Jefferson and
Hamilton. Democracy is a quest in
search of that measure of peace,
security, social welfare, prosperity
and a happy life which may be secured
by the united efforts of a self-governing,
self-respecting people. If
the machinery by which these results
are at present being sought
does not produce them we must install
new machinery.
BUT A philosophy alone is not sufficient.
We must have action. As
I visited the sites of Norris dam
and the town of Norris now being
built about five miles from the dam
I saw two thousand men working
to produce results commensurate
with the ideals of a true democracy.
And as I have talked, over a period
of two weeks, with Dr. A. E. Morgan,
Dr. H. A. Morgan and Mr.
David Lillienthal, the Directors of
the Tennessee Valley Authority,
and with the heads of the various
departments engaged in developing
the plans of their hearts and heads,
I am deeply impressed with the sincerity,
vigor, wisdom and efficiency
with which the whole project is
planned and carried on. It has been
called a “yardstick” by which the
efficiency and honesty of the utility
corporations are being tested. It
is that but it is far more. It is
also a log by which it may be determined
how rapidly the Ship of State
is moving, and whether it is navigating
in safe waters. It is a plumb
line to sound the depth and purity
of these waters. It is a search light
turned upon the home life of two
million of our citizens in a friendly
desire to better those conditions. It
is a telescope used to find the stars
to which our practical wagons may
be hitched. It is a laboratory in
which may be analyzed ways and
means by which farms may be made
more productive with less labor;
soil erosion be corrected and forest
land preserved: and it is “a crucible of research for the solution of national problems of economic and social interest.”[6]
Space will not permit of a detailed description of the methods by which it is hoped to attain these results. I can only endeavor to draw as graphic a picture as possible for the readers of the Bahá’í Magazine of some of the steps by which it is hoped that a great and worthy goal may be attained. “That goal”, in the words of Dr. A. E. Morgan, chairman of the Board of directors and the heart and head and guiding hand of all that is done, “is that the moving spirit of our social and industrial life shall be neighborliness and not the predatory impulse; that we shall guide our social and economic affairs by a realization of their total effects, to the neighbors and to the future, as well as to ourselves and to the present. Whether we are dealing with soil erosion or electric power or local government or industrial distribution, that is the goal.” In other words: that “the science of economics deals with the realm of the heart and spirit”,[7], and “Thou shalt love thy neighbor as thyself.”
PICTURE a tract of land as large
as the State of Ohio, or threefourths
the size of England, about forty-two
hundred square miles. Most of this
tract lies within the boundaries of
Tennessee, North Carolina and Alabama;
but it also touches Virginia,
Georgia, Mississippi and Kentucky.
Within this area, or near enough to
be served from this center, dwell
about eight million souls. Through
this country flows the Tennessee
River, formed by the confluence of the French, Broad and Holston Rivers. Knoxville lies four miles below the junction of these rivers. The Clinch River and the Powell River and a small stream called Cove Creek meet at a point about 25 miles northwest of Knoxville, forming the main body of the Clinch River which joins the Tennessee River about sixty-three miles below Knoxville. From there it flows southwest to Guntersville, then turns almost due west to a point just west of Muscle Shoals in Alabama, and thence it flows almost due north to Paducah, Kentucky where it joins the Ohio River. Altogether from Norris to Paducah the distance is eight hundred miles. The headwaters of these rivers are fed by countless tributaries which drain the watershed of the Cumberland Mountains. In May, 1933, Congress appropriated fifty million dollars, and, as I write, it is reported is about to appropriate another forty-eight million dollars, to further the vast projects envisaged by the Tennessee Valley Authority. This, briefly stated, is to build a series of at least eight great dams and from 20 to 30 smaller ones for the control and release of a large part of the potential water power of this region, totaling in the neighborhood of three million horse power. The hydro-electric power thus produced is to be used, in the language of the enabling act “for the economic and social well-being of the people living in (and contiguous to) said river basin.” It is the first time in the history of the world that such a vast development project, with such aims in view, has been undertaken
by any government. It recalls the legendary accounts of the efforts and expenditures of the beneficent King Asoka, who abandoned war at the height of his victorious power to devote the resources of his government to the welfare of his people.
BUT THE production of this power
leads to many problems upon the
successful solution of which depends
the full realization of those great
advances in the “social and economic
well-being” envisaged by the
President. In the first place how
is this power to be put within the
reach of people so poor that large
numbers of families live on farms
which produce, besides the food they
raise for themselves less than one
hundred and fifty dollars per year?
To be sure, the price of this power
will be reduced to less than half now
charged by the power corporations,
but even so the cost of electric appliances,
wiring, etc., will be beyond
the reach of many. Before such
homes can have the advantages of
power,—income must be greatly increased
and costs reduced. To help
meet this latter difficulty, the Electric
Home and Farm Authority has
been incorporated, with one million
dollars capital, under the same directorate
as the Tennessee Valley
Authority, which has for its object
the making of contracts with electric
appliance manufacturers so that
the price will be greatly reduced;
and also arranging so that payments
for such appliances may be
extended over a period of four
years.
Another great problem is the correction of soil erosion. Due to improper farming methods and the
denuding of the hills of their protective timber, large tracts, thousands of square miles, of top soil have been washed away. If this should continue unchecked it is not too much to say that this whole district within a comparatively brief time will be fit only to pasture goats. Greece has been reduced to this condition for exactly the same reason, as Dr. Morgan has pointed out. So the Tennesee Valley Authority has undertaken to reforest this region, to instruct the farmers in proper methods of protecting the top soil, and to adopt means of securing the use of these methods. This is a most important part of the whole project, for even if these dams should be built as planned it would hardly be fifty years before the silt washed down from the hills by erosion would completely fill up the river beds.
IT IS plain that the education of
the people who are to benefit by this
project is most important. Not
academic education, but education
in the art of living. To this end
plans are well formulated to make
the town of Norris a center for the
dissemination of such knowledge as
will make the inhabitants of the valley
able to use and not abuse the
blessings planned for them. I quote
from an address given by Mr. J. D.
Dawson, Director of Training. “A
number of families (families of
workmen) will come from localities
where the use of electricity and
other home conveniences is not a
common thing. The Tennessee
Valley Authority is providing some
leadership in matters of home planning
and management so that
women may get assistance in learning
ways of home making. One home in the town is to be occupied by a skilled person in home management as a center of demonstration and use by the women of the community.” There are four shifts working five and a half hours each, day and night, at Norris dam. The hours when the men are not at work will be occupied by them in learning such arts and trades as will be useful to them and their community when they return to their homes.
I quote further from Mr. Dawson: “In the trade shops instruction and practice will be available in a wide variety of useful trades essential to life on the farm and in rural communities. . . . The trade shops will assist in the general Tennessee Valley Authority program of developing appropriate industries to coordinate with the agricultural resources of the valley, and will furnish facilities for employees to prepare for work in such industries. In the electrical shop the training work will anticipate the future needs of rural people and communities, in the selection, care and upkeep of electrical equipment. Training work and projects in home planning, agriculture, and small industries will be related to the general power and rural electrification program which is being directed by Mr. Lilienthal, the third member of the Tennessee Valley Board.”
I HAVE endeavored to stress what
to me is the most significant feature
of this program which is the kindly,
human, gentle, yet vigorous and
efficient, spirit in which every detail
of the work is carried on. No
one could spend a half hour talking
with the chairman of the board, Dr.
A. E. Morgan, as I did, and fail to be impressed with the fact that in him lies the source from which this spirit springs. “I am assured” he said to me, “that a very large proportion of our human difficulties could be solved if we should approach them on a good-will basis. As an illustration of this: A question arose regarding the price of cement. We did not altogether approve of the methods and business ways of the close monopoly controlling this industry. We did not wish to antagonize them by building our own plant. We got around a table in Washington and an arrangement was arrived at which bids fair to solve all difficulties.” And again “One of the greatest problems we have to meet is the fact that every effort towards economy or improvement in method involves some suffering on the part of innocent people. Even the house-wife’s endeavor to save the ‘leftovers’ involves a hardship on the garbage man. It is heart-breaking sometimes to read the letters we get from bond holders of Utility Corporations complaining that what we are attempting to do in this Valley will deprive them of dividends upon which they are dependent. It will take time and endless patience to meet these problems successfully, but it will be done. We are all anxious to achieve the same ends. We all want happiness, security and social well-being. If we all work together in the spirit of good-will great advances in American civilization can be achieved.”
NO STUDENT of the Bahá’i teachings,
no one familiar with the writings
of Bahá’u’lláh and ‘Abdu’l-Bahá,
can fail to see in this great project and in the spirit in which it was born and is being nurtured, the working out of some fundamental details of the New World Order. All that is being done here is being undertaken in the light, the glory, of the New Day. It is universal in its scope. No distinction or prejudice is shown in the treatment of different races. Labor difficulties are avoided by kind and just treatment
and by encouraging consultation. Education is carried on with a wise regard to the needs and capacities of all. Men and women, of course, are on the same level of opportunity. In fact most of the principles of the Bahá’i teaching are here put into operation. These leaders of men are truly “followers of the Light regardless of the lamp from which it shines.”
Economic Stability[edit]
ECONOMICS must commence with the farmer and thence reach out and embrace the other classes, inasmuch as the number of farmers is greater than that of other groups. Therefore it is becoming that the economic problem be solved for the farmer first, for the farmer is the first active agent in the body-politic.”
THE principal cause of these economic difficulties lies in the laws of the present civilization, for they lead to a small number of individuals accumulating incomparable fortunes beyond their needs, whilst the greater number remain destitute, stripped and in the greatest misery. This is contrary to justice, to humanity, to equity; it is the height of iniquity, the opposite to what causes divine satisfaction. . . . The government of a country should make laws which conform to the divine law.”
BAHÁ’U’LLÁH set forth principles of guidance and teaching for economic readjustment. Regulations were revealed by Him which insure the welfare of the commonwealth. . . . This readjustment of the social economic is of the greatest importance inasmuch as it insures the stability of the world of humanity; and until it is effected, happiness and prosperity are impossible.”
CURRENT THOUGHT AND PROGRESS [edit]
for the world and good for the men of the world. . . We can never get world-wide action on present day or modern problems without first creating in concept the possibility of world-wide action.”
“COMPARATIVELY few young people are interested in traditional theology or in sectarian views. Many intelligent boys and girls are tremendously interested in discovering the meaning of life, and in bringing their aspirations into harmony with the knowledge that modern science has put at their disposal. They have decided that the authority of tradition is not an adequate basis for religious belief, and frequently they are at a loss to find any other basis.
Of all American college and university students today, we might guess at the following distribution. Perhaps one-half have no concern about religion, either new or old. Some of them tacitly “believe” and some “disbelieve.” They go to college to improve their economic or social status, and not to find the way of life. Perhaps ten or fifteen per cent are sincere, active adherents of some orthodox faith, while possibly thirty or forty per cent are earnestly concerned about the significance of life, but have permanently abandoned orthodox beliefs. They cannot be forced back into these beliefs, and unless valid purposes and objectives can be presented to them or discovered by them, they may lose the hope of finding any.
- . . . The way to truth lies through sincere, open-minded inquiry, and not through unquestioning acceptance of dogma or creed.—Antioch [College] Notes.
“THE VICE of the age is that our values all are false. . . . Like the Athenians of St. Paul’s time, we incessantly are running after new things, as if a novelty necessarily were good. We live for the day, unmindful of yesterday and of tomorrow. We have lost our sense of the true values of human life.”—Representative James M. Beck of Pennsylvania. Evening Star, Washington, D. C.
“MAY WE practice the Divine law of love in every relationship. This law interpreted in our economic life means cooperation for the common good rather than competition for individual supremacy; in our racial, class and national relations it means achieving the more abundant life through understanding, justice and cooperative service; in our personal lives it means the surrender of special privilege and material power in order to achieve the supreme goal of a universal brotherhood.”—Peace and the Present Crisis. The Religious Society of Friends.
“NEVER WAS there a time when it was more necessary to preserve a balance and try to adjust oneself to irresistibly changing conditions.—Literary Digest.
“THE THOUGHT of making profits out of war, of building fortunes out of the misery and the sorrows of the maimed, the broken in health, and the insane is revolting enough to anyone who has left in him a spark of human sympathy or a sense of decency. But to foment discord and to spread false and sordid statements, to engender bitterness and suspicion and hate and fear among nations, all that such profits may be made and enlarged reaches the dead level of human depravity. There is nothing lower in the scale of human avarice—From Speech of Hon. William E. Borah in the United States Senate.
“IN TODAY’S world nationalism is rampant, internationalism a vanishing dream. Communism, fascism, socialism, capitalism, and racialism are at war within the nations. We need profoundly to realize what Dr. Booker T. Washington clearly saw, that only through cooperation with others is it possible for individuals, groups, and nations to achieve security and progress.
Believing in people,—Dr. Washington believed that selfish exploitation could be superseded by cooperation and mutual welfare and that everybody would benefit by the change. The soundness of this confidence was abundantly demonstrated by his success. . . . No man surpassed him in the courage and the wisdom with which he struggled that Negroes might achieve fuller material, intellectual, and spiritual life. The success of his efforts was amazing, not only through the founding of a great educational institution, but through his influence
upon the total life and ideals of his people.
His obvious desire to cooperate with others commanded their cooperation in turn, drew generous support from many sources, and made possible an educational institution that has prepared tens of thousands for worthy citizenship and attracted the favorable attention of the world. —From Founder’s Day Address of Dr. Thomas Jesse Jones at Tuskegee Institute. Press Service, Commission on Interracial Cooperation.
THAT THE people of the Bible lands have an enduring sense of gratitude towards the people of the United States for the aid rendered during and after the World War to thousands of victims of that great calamity is evidenced by the shipment of 18 small cedars of Lebanon, now enroute to the United States.
These trees are the gift of the various racial elements composing the Lebanon republic to the people of the United States through the Near East Foundation. Cedars of Lebanon have been selected for this expression of gratitude because throughout the East these trees are symbols of long life and endurance. . . .
“The shipment of the trees was attended by many colorful ceremonies on the part of the various races participating in the affair. Among the organizations sending trees were groups of former inmates of the orphanages of the Near East Relief, the Brotherhood Society of the American University in Beyrouth and the Armenian Church. . . . —World Topics, San Francisco Chronicle.
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.
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La Nova Tago (Published in Esperanto), Friedrich Voglerstrasse 4, Weinheim, Baden, Germany.
Sonne der Wahrheit (Published in German), Stuttgart, Germany.
[Page iv]
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."
Notes[edit]
- ↑ Epistle to the “Son of the Wolf” p. 25
- ↑ A recent book by Dr. Shenton entitled “Cosmopolitan Conversations,” published by Columbia University Press, New York City ($7.50) gives the complete results of this study.
- ↑ 1st John, 4:19.
- ↑ Baha’u’llah—‘Abdu’l-Baha’s Father—literally means, the “Light or Splendour of God.”
- ↑ The Great Illusion, by Sir Norman Angell, p. 263.
- ↑ Dr. H. A. Morgan.
- ↑ ‘Abdu’l-Baha.
