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Vol. III September 8, 1912 No. 10
STAR OF THE WEST
| PAGE | |
Illustration: "The Star of the East has arisen in the West" | 2 |
Taking of the Moving Picture of Abdul-Baha, The Centre of The Covenant — By J. G. Grundy and H. MacNutt (Illustrated) | 3 |
Addresses by Abdul-Baha in New York and Vicinity | 4 |
Editorial—The Trumpet Call: "Life" or "Death"—which? | 16 |
"In former times it was not possible for us to gather together in a meeting like this with such great love and affection, loving each other with heart and soul. Consider what the Power of BAHA'O'LLAH has accomplished. Were it not for His Power, it would have been impossible to bring about such a gathering. We are all united here. We are all in perfect accord. We have one heart. We have one spirit. Praise be to God!"—Uttered by Abdul-Baha at the time above scene was taken.
"We desire but the good of the world and the happiness of the nations; that all nations shall become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men shall be strengthened; that diversity of religion shall cease and differences of race be annulled. So it shall be; these fruitless strifes, these ruinous wars shall pass away, and the 'Most Great Peace' shall come."—BAHA'O'LLAH.
Vol. III
Chicago (September 8, 1912) Eizzat
No. 10
THE CENTRE OF THE COVENANT.
BY J. G. GRUNDY AND H. MACNUTTSHORTLY after Abdul-Baha arrived in New York City, a moving picture concern requested him to pose before their camera. He replied at once, "Khaili Khub ("Very good"). Some of the Bahai friends who were present were very much upset by the decision and hastened to inform him that his photograph would be scattered all over the country in moving picture houses and theatres. He replied, "Besyar Khub" ("Most good"). The result was that he appeared before the camera at the entrance of the Hotel Ansonia, for a very short film.
It was a wonderfully impressive sight, for, Abdul-Baha as he approached the camera, was exhorting BAHA'O'LLAH to bless this means for the spreading of the Heavenly Cause throughout the world.
Early in June we conceived the idea of an extended motion picture in which Abdul-Baha would appear in various scenes. He consented at once, and made every effort—after several postponements on account of the weather—to have the picture completed. The response of the friends by subscription was most willing and generous. The picture was taken at the home of Mr. and Mrs. Howard MacNutt, 935 Eastern Parkway, Brooklyn, N. Y.
The first scene was somewhat curtailed by the fact that Abdul-Baha did not remain in focus, but hurried into the house, somewhat disarranging the scenario. This happened also in the fourth scene where he appears alone; we had hoped he would stand longer before the camera. Abdul-Baha seemed very much impressed by all the scenes, especially the final ensemble—his utterances coming forth with wonderful intensity and power. All these were never-to-be-forgotten scenes, but those who beheld his countenance in the final utterance of the "Glad-Tidings" will treasure the memory of it forever.
Abdul-Baha's object in this motion picture is that it shall become an instrument for spreading the message of the Bahai Revelation throughout the world. From the negative secured he intends to take a number of films into the East—Egypt, Persia, India and other countries. The influence this will exert is beyond any power of estimation.
Furthermore, it is our intention—Abdul-Baha's consent having already been willingly given—to take a record of his voice on the Edison talking machine. This record will be heard in conjunction with the moving picture film and slides. Human power of invention can go no further in reproducing Abdul-Baha for the benefit of the coming generations. The greatest effect will be apparent in those coming years long after the Blessed Subject himself has passed from this earthly world. Consider what this means! The beloved friends one hundred years from now will be able to see the form, face, and actions of the Beloved Centre of the Covenant; and even more, listen to the actual tone of his voice speaking the words which the pictures so eloquently portray.
It is our hope and expectation that the exhibit of the moving picture of Abdul-Baha with its accessories, will become a most powerful instrument in this country for the spreading of the Most Great Message of Peace and Unity. May all Heavenly blessings follow this earnest effort.
[On Sunday morning, August 11th, the Bahais of Chicago were privileged to see the moving picture of Abdul-Baha for the first time. The occasion was made doubly enjoyable through the presence of Mr. Howard MacNutt, who told how the picture was taken—the substance of which is incorporated in the foregoing. The film shown is owned by the STAR OF THE WEST.
An exhibition of the moving picture of Abdul-Baha with complete accessories was given at Golden Gate Theatre, W. 128th St., New York City, August 14th. Explanatory talks were given by Mr. MacNutt and Mr. Grundy, stereopticon slides were shown, making altogether an interesting program of over an hour.
Hearing of the moving picture film owned by the STAR OF THE WEST in Chicago, the Bahais of Muskegon, Fruitport (Mich.) and vicinity expressed a desire to see it. Through the efforts of Mrs. Corinne True, whose summer home is in Fruitport, and Mrs. Helene Bagg arrangements were made, and on Sunday morning, August 25th, it was exhibited in Muskegon. The showing of the picture, the presence of Miss Gertrude Buikema, Mr. Albert R. Windust, and Mr. George Latimer, of Portland, Oregon—who had recently visited Abdul-Baha in Dublin, N. H.—was made the occasion of a happy outdoor Bahai gathering at Lake Michigan Park during the afternoon. Mr. Latimer read from notes taken while with Abdul-Baha, and addresses were made by the friends.—The Editors.]
ADDRESS OF ABDUL-BAHA AT 780 WEST END AVE., NEW YORK CITY (HOME OF MR. AND MRS. E. B. KINNEY), ON THE DAY OF HIS LANDING IN AMERICA, APRIL 11, 1912.
Stenographic Notes by Hooper Harris.
HOW are you? You are welcome. After arriving today, although tired, still I had the utmost longing and yearning to see you, and I could not resist this meeting. Now that I have met you and have seen you, all my fatigue is gone;—as your meeting is the cause of spiritual happiness, all physical fatigue has disappeared.
I was in Egypt and was not feeling well; but I wished to come to meet you in America, for I had the utmost longing and yearning to meet you in this land. My friends and associates came to me and said: "This is a long trip, the sea is expansive, and you must stay here." But the more they insisted, the greater became my longing to take this trip. Some of those friends also were not feeling well. Nevertheless I have come to America to meet the friends of God. This will demonstrate to you how great my love is for you. To see you I have taken this long voyage. Although there were many troubles and vicissitudes, yet when I thought of the meeting with you, all these things vanished away.
In reality I am very much pleased with the
City of New York. Its entrance, its wharves,
the buildings and the broad avenues are all
magnificent and beautiful. Truly I say it is
a wonderful city. As New York has made
wonderful progress in material civilization, I
hope that spiritually it may also advance in
the realm of God, so that the friends in this[Page 5]
city may become the cause of the illumination
of America; that this city may become
the city of love, and that the fragrances of
God may spread from this place to all parts
of the world. I have come for this. I pray
for you, that you may become the manifestations
of the love of BAHA'O'LLAH that each
one of you may become like a clear crystalline
lamp and that the rays of the bounties of
the Blessed Perfection may emanate from you
to all parts of the world. This is my utmost
aspiration.
It was a great, long trip. The more we traveled the greater seemed the extent of the sea. Although the weather was very fine and there was no storm, yet there seemed no end to the sea.
I am very, very happy to meet you all here today. Praise be to God! that your faces are shining with the love of BAHA'O'LLAH. To behold your faces is the cause of spiritual happiness.
We have arranged that every day we will meet you at the homes of some of the friends in this city, and those places will be designated from day to day. I will go there, and the friends will be gathered there, so that I may meet them.
In the East the people were asking, "Why are you taking this long trip;" The people in Egypt were saying "You don't know how far America is from the East; your body cannot endure this long trip." When the time comes, my body can endure everything. My body has endured forty years of imprisonment, and so I can stand the utmost trials.
I hope to see you again, and now I will shake hands with each of you; and then I desire to leave you in peace. I was very tired today yet I came to see you all. Now I hope that you will all be happy, and God willing, I will meet you again and again in New York.
ADDRESS OF ABDUL-BAHA AT UNION MEETING OF ADVANCED THOUGHT CENTERS, CARNEGIE LYCEUM, NEW YORK, APRIL 14, 1912.
Notes by Mountfort Mills and Howard MacNutt.
I HAVE come from distant lands in order to visit the assemblies and meetings of this clime.
I am greatly pleased with what I see of the assemblies here, for I find in every meeting people gathered loving each other. The bond of union among them is evidenced in this assembly which the Power of God has brought together in faith, unity and concord, engaging in the development of the human world.
Just as here we have a large assemblage of people, men and women of all kinds gathered here collectively, likewise it is my hope that the whole world may be united in one gathering of love. Unity, the gathering of accord and union, is indicative of the loving power of God, for the Reality of Divinity is expressed. It is resplendent through the various bestowals of light upon humanity in this day.
That Divine Power is effulgent in endless images and pictures. The world of creation, or of humanity, is likened unto the earth. The Divine Power might well be likened to the sun. This sun has shone upon all humanity. In these endless images His will is reflected. Consider how all created beings are the recipients of the bounty of the same sun. At most the difference is that of degree, but the effulgence is one effulgence. It is the one light which is emanating from the sun.
All that exists in the world is being enlightened, so that all created objects are the recipients of the bounty of this sun. That expresses the oneness of the world of humanity.
There is no created being which is deprived of the bounty of the Divine Sun. The body politic, or the social unity of the world may be likened to an endless ocean and each member, each individual, is likened to a wave. These waves belong to the same ocean.
The light of the sun becomes apparent in each object according to the capacity of that object. The difference is simply a difference of capacity and degree. A certain created object may be of stone. The stone would be a recipient only to a limited extent. Another created thing may be likened to a mirror wherein the sun is fully reflected; but upon both the same sun shines. At most, the important thing to do is to polish the mirrors of the hearts in order that they may become illumined, may become receptive of the light of the sun.
One heart you may find to be expressive of or to have reached the capacity of the polished mirror; another quite rusty, or covered over with dust and dross. Although the same sun is shining upon these, in one, the mirror which is polished, which is pure and sanctified, you will see the sun in its fullness, in its glory, in its power, with all its effulgence and majesty; but the mirror which is full of dross, which is rusted, is not capable of reflecting, though so far as the sun is concerned, it is shining thereon and it is not deprived.
Therefore, our duty lies in endeavors toward
polishing the mirrors of our hearts that[Page 6]
perchance we may become reflective of that
light, so that the Divine bounties may be fully
revealed through them.
This means the oneness of the world of humanity. That is to say, when the oneness of humanity, when this human body-politic reaches a state of absolute unity, then the great effulgence of the Eternal Sun will make its fullest light and heat manifest. Therefore we must not make any distinctions between any individual members of the human family. We must not consider any soul as barren or deprived. At most our duty lies in educating, so that the Sun of the bestowal of God will become resplendent therein, and this is possible through the power of the oneness of humanity. The more among mankind love is expressed and the stronger the power of unity, the greater will be this revelation, for the greatest bestowal of God is love. That is the origin of all the bestowals of God. Until love takes possession of the heart, no other great or Divine bounty can be revealed in it.
All the prophets have striven to make love manifest in the hearts of men. His Holiness Jesus Christ endeavored to create this love in the hearts. He suffered all those difficulties, all those ordeals, that perchance the human heart might become the fountainhead of love. Therefore, we must strive with all our heart and with all our soul that this love may take possession of our hearts, so that all humanity, whether it be in the East or in the West may be connected through the great bond of this affection, for we are all the waves of one sea; we have come into being through the same bestowal, and we are recipients from the same center.
The lights which exist upon the earth are all acceptable; but the center of lights is the sun, and we must direct our gaze to the sun.
The Center, of the Sun, is God. The more we direct ourselves to this Center of Light, the greater will be our capacity.
In the Orient there were great differences. The various peoples hated each other. There was no association among them. The various and divergent sects were inimical toward one another. The different races were at constant warfare until about sixty years ago BAHA'O'LLAH appeared from the eastern horizon and He caused love and unity to exist among these various peoples. He united these peoples with this bond, and their former animosity and hatred passed away entirely. On the contrary, love and unity took their places. It was a dark world; it became radiant. A new springtime from a new Sun appeared through Him; and through this new springtime there appeared beautiful meadows and pleasant prairies; variegated flowers of inner significance bloomed, and the good fruits of the Kingdom of God became manifest.
I have come here with this mission; that through your endeavors, through your heavenly morals, through your earnest efforts, there may be accomplished a bond of unity between the East and the West; that a perfect bond may be established, so that the bestowals of God may surround all; so that all of you may be seen to be parts of the same tree, and that is the tree of the human family. All mankind may be likened to the branches, the twigs, the blossoms and the fruits of that tree.
The favors of God are endless. The infinite bounties of God have encompassed the whole world. We must emulate the bounties of God; and just as the bounties of God, the bounty of life, for instance, encompasses and surrounds all, so likewise we must become connected together so that each may be a part of the whole.
Consider; we plant a seed. Therefrom appears a whole tree, and from each seed of this tree another tree can be produced; therefore the part is expressive of the whole, for this grain, this seed, was part of the tree, but therein potentially was the whole tree. So each one of us may become expressive or representative of all the bounties of life. This is the unity of the world of humanity. This is the bestowal of God. This is the happiness of the human world, and this is the manifestation of the Divine favor.
ADDRESS OF ABDUL-BAHA AT A GATHERING OF THE BAHAI FRIENDS OF NEW JERSEY AT HOTEL ANSONIA, NEW YORK CITY, TUESDAY EVENING, APRIL 16, 1912.
From Stenographic Notes.
SOULS from the East and from the West
have been brought to this spot through
the power of the Holy Spirit. It is impossible
to bring about such a gathering
through material means. Such a meeting has
never been established in New York, that
people coming from the farthest corner of the
earth to this country are associated with the
people of America in the utmost love and
unity. This is only through the power of
God. When His Highness the Christ appeared
in this world nineteen hundred years
ago to establish the ties of unity and the bonds
of love between the various nations and different[Page 7]
communities. He cemented together the
sciences of Rome and the greatness of Greece.
He also brought and established affiliation between
the Assyrian kingdom and the power
of Egypt. It had been impossible to establish
unity, love, accord and agreement between
these nations but His Highness the Christ,
through the Divine power, established this
condition among the children of men.
Now a much greater difficulty is encountered when we desire to establish this great unity between the Orient and the Occident! His Highness BAHA'O'LLAH, through the power of heaven, has established union between the East and the West. Ere long we shall know that the East and the West are cemented together with the power of God. That oneness of the kingdom of humanity will supplant the banner of conquest and bring under its shade all communities of the earth. No nation like Persia will be left. America will be known only in name; Germany also: France, England, Turkey, Arabia—all these various nations will be welded together in unity. When they ask the people of these various nations in the future, "To which nationality do you belong?" the answer will be "To the nationality of human beings. I am living under the shadow of BAHA'O'LLAH. I am the servant of BAHA'O'LLAH. I belong to the army of the 'Most Great Peace'." The people in the future will not say, "I belong to the nation of England, France or Persia." All of them will become citizens of one nation. All of them will be considered one family, all will belong to one country and these warfares and strifes will pass away.
His Highness BAHA'O'LLAH appeared in a country which was the center of prejudice. In that country were many different communities. There were many religious sects and denominations. The greatest animosity of the past existed among these people. They were ready to kill each other. They considered the killing of others who did not believe as they did a great act of worship. His Highness BAHA'O'LLAH established such a unity and agreement between these various communities that the greatest love and amity are now witnessed among them.
Today the Bahais of the East are longing with the greatest desire to see you face to face. Their highest hope, their greatest aspiration, is that the day may come when they will be gathered together in an assembly with you. Consider well the power that made this great change.
Today the human world is sick. To heal this sick body of the world will need the oneness of the kingdom of humanity. Its life is the "Most Great Peace." Its illumination is love. Its happiness consists in the acquirement of the perfections of this world. I hope and trust that in the bounties and favors of the Blessed Perfection we may find a new life, acquire a new power, attain to a great and wonderful source of energy so that the foundations of the unity of the world of men may establish the "Most Great Peace." May the love of God from this city, from this meeting, be spread to all the surrounding countries. Nay, may America become the center of spiritual enlightenment and all the world receive this great heavenly blessing. For America has developed wonderful capabilities and powers. The capabilities of the people in this country are greater than other nations. It is true that the people have perfected a most wonderful material civilization. I hope that the spiritual forces may likewise animate this great body. May the inhabitants of this country become like angels of heaven with faces turned towards God. May all of them become the servants of the Great One. May they rise from the perfections of materialism to such a height that heavenly illumination may emanate from this center to all the countries of the world.
The Divine Jerusalem has come down from heaven. The bride of Zion has appeared. The voice of the Kingdom of God has been raised. I hope that you may attain great capacity and magnetism in this realm of might and power,—that you may manifest wonderful energy and accomplishment,—for God is your Assister and your Helper. The breath of the Holy Spirit is your comforter and the angels of heaven surround you. I desire this power for you. Rest assured that these benefits are surrounding you.
TALK BY ABDUL-BAHA AT 261 WEST 139TH ST., NEW YORK CITY (HOME OF MR. AND MRS. ARTHUR P. DODGE), APRIL 16, 1912.
Notes by Miss Juliet Thompson.
QUESTION—Shall we have a temporary Mashrak-el-Azkar?
Abdul-Baha—In those places where
they have no Mashrak-el-Azkar they rent a
house and call it by that name. Today the
Mashrak-el-Azkar in Chicago has great importance.
All the Bahais must turn their
faces in that direction. Why is it so important?[Page 8]
Because it has become known throughout
the East and the West that the Bahais
wish to build a Mashrak-el-Azkar. It has
found great importance. All ears are waiting
for news coming from Chicago about the
Mashrak-el-Azkar.
The matter of the Mashrak-el-Azkar does not depend upon personal endeavor,—it needs united endeavor. When in Ishkabad the believers desired to build the Mashrak-el-Azkar, all the friends centered their attention upon that place. There was no personality anywhere. And thus they were able to build.
Question—Those who assume the direction of Bahai affairs are often criticized. If a man has a superior intellect, should he come down to the station of those who are less capable?
Abdul-Baha—Capacity and privilege in this Cause are intrinsic. Whosoever has a greater power of speech, whosoever has a greater power of attraction, whosoever has a greater sincerity, will advance, no matter what happens. In other movements, positions are like public offices; but in this Cause the people advance because of their innate qualities,—because their works echo in the hearts of men.
In Persia there are many Bahais who are the center of all the friends. When the friends of God find that a soul has arisen to serve the Cause in sincerity, they accept him with heart and soul. They do not doubt him; they believe in what he says and consider that to believe in what he says is to believe in and to obey God. It is true that all souls are not equal. Some souls are in high stations of exaltation,—in the vanguard of the army; some are in the second rank. This is an innate Cause. The friends of God must have utmost consideration for those souls who are sincere and endeavoring to serve in the Cause.
For example, when we see a man doing public service, we must have consideration for him; if he gives a good address, we must praise him; if he makes wise suggestions, and if good intentions appear from him, we must have for him the greatest consideration.
I will relate to you a story, the conclusion of which you will understand: After the appearance of the Bab, the disciple who succeeded Him was called "Bab-el-Bab." He was almost worshipped. When His Highness the Báb had passed away, all hearts turned to Bab-el-Bab. While His Highness Bab-el-Bab was traveling with three hundred and sixty staunch believers, His Highness Khudus, who was another great teacher, was as his disciple,—like his servant. While Bab-el-Bab sat, Khudus always stood before him. But one day there came a great change. Khudus was found sitting and Bab-el-Bab standing before him. All were astonished. Then His Highness Bab-el-Bab, addressing the people, said: "I did not before know the station of Khudus. Tonight I realize that I am less than the dust of his feet." Later he sacrificed his life in the path of Khudus.
The believers in this city must have the utmost consideration for each other. None must try to precede the other. Those souls who are distinguished among the friends must receive due consideration.
Question—Does not this distinction come about naturally when one is severed, and is it not a spiritual distinction rather than intellectual?
Abdul-Baha—Distinction* is good—all distinctions are good—distinction of intellect—distinction of sincerity—all; because distinction means development.
Question—Is not distinction dangerous for the individual?
Abdul-Baha (laughing)—All people are in danger. Man, in whatsoever degree he chances to be, is in danger. Can you single out a man who is beyond danger?
We are all servants of the One Threshold. These remarks are unnecessary. We must serve this Threshold. This is truth. We must love each other perfectly. If we are in such a state, the confirmations of God will reach us. If other discussions creep in, there will be a cessation of confirmation. Service must be rendered to this Threshold. The Blessed Perfection BAHA'O'LLAH has trained us that we may pass our time in the discussion of things spiritual; that is ideal. We must be engaged in things conducive to the onward growth of man. Hence we must pray that He may accept us at His Threshold; that He may preserve us; that He may usher us into His Kingdom. This is praiseworthy. This is essential.
Question—Suppose you reason out something, and your reason tells you it is true? In the "Seven Valleys" it is said that when the "fire of Love becomes ablaze, the harvest of reason is consumed." How is this?
Abdul-Baha—That is not to be taken literally. It has an inner meaning. It refers to ordinary reasoning. For example: a soul in Persia who became a believer endangered his very life. Now, what would the ordinary
*DISTINCTION, see page 17.—ED.[Page 9]
intellect say? Preserve your life! Preserve your property! But he who is set on fire with God's love will forego all possessions. On such occasions his actions appear insane; but he is in a sacrificial state. Honor, glory, everything pertaining to himself, is sacrificed. BAHA'O'LLAH means that the harvest of reason becomes consumed by the fire of faith. In such a state a man appears insane. Those who see him under such circumstances would say: "Here is a man who has good position, who has honor, affluence, influence,—a man of competence, and he has sacrificed all of these in the path of some mysterious thing!"
Question—What are the "seventy-two degrees of insanity" spoken of by BAHA'O'LLAH?
Answer—One is to forfeit possessions, to forfeit estates. One is to forego name, honor, fame. One is to forsake relatives, station. Et cetera [ended Abdul-Baha, laughing], et cetera, et cetera. Each one of these is a distinct insanity!
TALK GIVEN BY ABDUL-BAHA AT 780 WEST END AVENUE, NEW YORK CITY (HOME OF MR. AND MRS. E. B. KINNEY), APRIL 17, 1912.
IN the Holy Books it is recorded that when the Sun of Truth dawns it will appear in the East and its Light will be reflected in the West. Already its dawning has taken place in the East and its signs are appearing in the West. Its illumination shall spread rapidly and widely in the Occident. That Sun of Truth has risen in Persia and its effulgence is now manifest here in America. This is the greatest proof of its appearance in the horizon of the world, as recorded in the Heavenly Books. Praise be to God! that which is prophesied in the Holy Books has been fulfilled.
On Sunday last, at Carnegie Hall, the revered soul who introduced Abdul-Baha gave voice to the statement that according to tradition demons would appear from the land of the sun-rising, but now we find angels appearing instead. At the time this statement was made a reply was not possible, but today we will speak of it. The great Spiritual Lights have appeared only in the East. The Blessed Perfection BAHA'O'LLAH appeared in the East. His Holiness Jesus Christ dawned on the horizon of the East. Moses, Aaron, Joseph and all the Israelitish prophets such as Jeremiah, Ezekiel, Isaiah and others, appeared from the Orient. The Lights of Mohammed and the Báb shone from the East. The Eastern horizon has been flooded with the effulgence of these great Lights, and only from the East have they risen to shine upon the West. Now, praise be to God! you are living in the dawn of a cycle when the Sun of Truth is again shining forth from the East, illumining all regions.
The world has become a new world. The darkness of night which has enveloped humanity is passing. A new day has dawned. Divine susceptibilities and heavenly capacities are developing in human souls under the training of the Sun of Truth. The capacities of souls are different. Their conditions are various. For example, certain minerals come from the stony regions of the earth. All are minerals; all are produced by the same sun, but one remains a stone while another develops the capacity of a glittering gem or jewel. From one plot of land tulips and hyacinths grow; from another, thorns and thistles. Each plot receives the bounty of the sunshine, but the capacity to receive it is not the same. Therefore it is requisite that we must develop capacity and Divine susceptibility in order that the merciful Bounty of the Sun of Truth intended for this age and time in which we are living, may reflect from us as light from pure crystals.
The Bounties of the Blessed Perfection are
infinite. We must endeavor to increase our
capacity daily, to strengthen and enlarge our
capabilities for receiving them; become as
perfect mirrors. The more polished and clean
the mirror, the more effulgent is its reflection
of the Lights of the Sun of Truth.
Be like a well cultivated garden wherein the
roses and variegated flowers of heaven are
growing in fragrance and beauty. It is my
hope that your hearts may become as ready
ground, carefully tilled and prepared, upon
which the Divine showers of the Bounties of
the Blessed Perfection may descend and the
zephyrs of this Divine springtime may blow
with quickening breath. Then will the garden
of your hearts bring forth its flowers of
delightful fragrance to refresh the nostril of
the Heavenly Gardener. Let your hearts reflect
the glories of the Sun of Truth in their
many colors to gladden the eye of the Divine
Cultivator who has nourished them. Day by
day become more closely attracted in order
that the Love of God may illumine all those
with whom you come in contact. Be as one
spirit, one soul, leaves of one tree, flowers of
one garden, waves of one ocean.[Page 10]
As difference in degree of capacity exists among human souls; as difference in capability is found,—therefore individualities will differ one from another. But in reality this is a cause of unity and not of discord and enmity. If the flowers of a garden were all of one color, the effect would be monotonous to the eye; but if the colors are variegated, it is most pleasing and wonderful. The difference in adornment of color and capacity of reflection among the flowers gives the garden its beauty and charm. Therefore, although we are of different individualities, different in ideas, and of various fragrances, let us strive like flowers of the same Divine garden to live together in harmony. Even though each soul has its own individual perfume and color, all are reflecting the same Light, all contributing fragrance to the same breeze which blows through the garden, all continuing to grow in complete harmony and accord. Become as waves of one sea; trees of one forest, growing in the utmost love, agreement and unity.
If you attain to such a capacity of love and unity, the Blessed Perfection will shower infinite graces of the Spiritual Kingdom upon you, guide, protect and preserve you under the shadow of His Word, increase your happiness in this world and uphold you through all difficulties. Therefore it is my hope that day by day you will become more and more effulgent in the horizon of Heaven, advance nearer and nearer toward the Kingdom of EL-ABHA, attain greater and greater bounties of the Blessed Perfection. I am joyful, for I perceive the evidences of great love among you. I go to Chicago, and when I return I hope that love will have become infinite. Then will it be an eternal joy to me and the friends in the Orient.
TALK BY ABDUL-BAHA AT HOTEL ANSONIA, NEW YORK CITY, APRIL 17, 1912.
DURING my visit to London and Paris last year, I had many talks with the materialistic philosophers of Europe. The basis of all their conclusions is that the acquisition of knowledge of phenomena is according to a fixed, invariable law,—a law mathematically exact in its operation through the senses. For instance, the eye sees a chair;—therefore there is no doubt of the chair's existence. The eye looks up into the heavens and beholds the sun;—I see flowers upon this table;—I smell their fragrance;—I hear sounds outside, etc., etc. This, they say, is a fixed mathematical law of perception and deduction, the operation of which admits of no doubt whatever;—for inasmuch as the universe is subject to our sensing, the proof is self-evident that our knowledge of it must be gained through the avenues of the senses. That is to say, the materialists announce that the criterion and standard of human knowledge is sense perception. Among the Greeks and Romans, the criterion of knowledge was Reason—that whatever is provable and acceptable by Reason must necessarily be admitted as true. A third standard or criterion is the opinion held by theologians, that traditions and interpretations constitute the basis of human knowing. There is still another,—a fourth criterion, upheld by religionists and metaphysicians, who say that the source and channel of all human penetration into the unknown is through inspiration. Briefly, then, these four criterions, according to the declarations of men, are: First—Sense Perception; Second—Reason; Third—Traditions; Fourth—Inspiration.
In Europe I told the philosophers and scientists
of materialism that the criterion of the
senses is not reliable. For instance, consider
a mirror and the images reflected in it. These
images have no actual corporeal existence.
Yet if you had never seen a mirror, you
would firmly insist and believe that they were
real. The eye sees a mirage upon the desert
as a lake of water, but there is no reality in
it. As we stand upon the deck of a steamer
the shore appears to be moving, yet we know
the land is stationary and we are moving.
The earth was believed to be fixed and the
sun revolving about it, but although this appears
to be so, the reverse is now known
to be true. A whirling torch makes a circle
of fire appear before the eye, yet we realize
there is but one torch. We behold a
shadow moving upon the ground, but it has
no material existence, no substance. In deserts,
the atmospheric effects are particularly
productive of illusions which deceive the eye.
Once I saw a mirage in which a whole caravan
appeared traveling upward into the sky.
In the far North other deceptive phenomena
appear to baffle human vision. Sometimes
three or four suns, called by scientists
"mock suns," will be shining at the same
time, whereas we know the great solar orb
is one and that it remains fixed and single.
In brief, the senses are continually deceived[Page 11]
and we are unable to separate that which is
reality from that which is not.
As to the second criterion—Reason—this likewise is unreliable and not to be depended upon. This human world is an ocean of varying opinions. If Reason is the perfect standard and criterion of knowledge, why are opinions at variance, and why do philosophers disagree so completely with each other? This is a clear proof that human reason is not to be relied upon as an infallible criterion. For instance, great discoveries and announcements of former centuries are continually upset and discarded by the wise men of today. Mathematicians, astronomers, chemical scientists, continually disprove and reject the conclusions of the ancients;—nothing is fixed, nothing final;—everything continually changing because human reason is progressing along new roads of investigation and arriving at new conclusions every day. In the future, much that is announced and accepted as true now will be rejected and disproved. And so it will continue to be ad infinitum.
When we consider the third criterion—Traditions—upheld by theologians as the avenue and standard of knowledge, we find this source equally unreliable and unworthy of dependence. For religious traditions are the report and record of understanding and interpretation of the Book. By what means has this understanding, this interpretation been reached? By the analysis of human reason. When we read the Book of God, the faculty of comprehension by which we form conclusions is Reason. Reason is mind. If we are not endowed with perfect reason, how can we comprehend the meanings of the Word of God? Therefore human reason, as already pointed out, is by its very nature finite and faulty in conclusions. It cannot surround the Reality Itself, the Infinite Word. Inasmuch as the source of traditions and interpretations is human reason, and human reason is faulty, how can we depend upon its findings for real knowledge?
The fourth criterion I have named is Inspiration, through which it is claimed the reality of knowledge is attainable. What is inspiration? It is the influx of the human heart. But what are Satanic promptings which afflict mankind? They are the influx of the heart also. How shall we differentiate between them? The question arises, How shall we know whether we are following inspiration from God or Satanic promptings of the human soul? Briefly, the point is, that in the human material world of phenomena, these four are the only existing criterions or avenues of knowledge, and all of them are wrong and faulty. What then remains? How shall we attain the Reality of Knowledge? By the breaths and promptings of the Holy Spirit, which is light and knowledge Itself. Through It the human mind is quickened and fortified into true conclusions and perfect knowledge. This is conclusive argument showing that all available human criterions are faulty and defective, but the Divine Standard of Knowledge is infallible. Therefore man is not justified in saying, "I know because I perceive through my senses,—or I know because it is proved through my faculty of reason,—or I know because it is according to tradition and interpretation of the Holy Book,—or I know because I am inspired." All human standard of criterion is faulty, finite.
TALK GIVEN BY ABDUL-BAHA AT 227 RIVERSIDE DRIVE, NEW YORK CITY, MAY 11, 1912.
IT is just three weeks that we have been away from the New York friends, yet so great has been the longing to see you that it seems like three months. We have had no rest by day or night since we left you:—either traveling, moving about or speaking;—yet it was all so pleasantly done;—and we have been most happy. Praise be to God! Everywhere and all the time it has been "harakat," "harakat," "harakat" ("motion," "motion," "motion").
The friends in America are very good. All the people we have met here are very good. They are polite, not antagonistic, although inquisitive. A small minority of them are prejudiced, yet even these have their good points. The American people have a real love for progressiveness. They are not content to stand still. They are most energetic and progressive. When you see a tree which is growing and developing, be hopeful of its outcome. It will blossom and bear fruit eventually. If you see dry wood or old trees, there is no hope whatever of fruitage.
The questions asked us have been opportune
and to the point. The answers we gave
have not been used for altercation and argument.
We met savants and learned men and
satisfied them with our explanations. Important
people expressed their satisfaction and
pleasure at our replies to their inquiries. In[Page 12]
brief, it would be difficult to find, in the
aggregate of people we met, any one who was
dissatisfied. Some scholastic minds aimed only
at fruitless discussion. In Chicago we met
two clergymen,—delivering an address at the
church of one, and having dinner with the
other. Both manifested great love. Likewise
among all the people we met, not a single
soul arose in opposition or went away disappointed.
Yesterday we met a group of important people. One prominent in political circles came with a Justice of the Supreme Court. There were many ladies of the Diplomatic Circle present. After we had spoken, the politician referred to raised the point that the foundation of all religions, from time immemorial, had been peace, unity and accord,—principles conducive to fellowship and unification,—yet Jesus, he declared, "had been the cause of discord and strife and not a factor in the cause of unity." "Therefore," he said, "I cannot accept your statements and explanations of religious betterment." When we elucidated further, he said: "What you state may cause me to change my views and accept." During this time the Justice was sitting silent, saying nothing. Fearing he might have some feeling of dissatisfaction, we asked him if anything presented had been objectionable to his opinions. He replied: "Not at all! Not at all! It's all right! It's all right!" This is the characteristic expression of the Occident,—"All right! All right!"
There were also present at this meeting several Cabinet officers, United States Senators, many from the Foreign Diplomatic Service, Army and Navy officials, and other high dignitaries. The servant of God, Mrs. Parsons, endured much trouble, but was always active and energetic in service, inviting important and influential people to the gatherings, etc. We spoke to all from their own standpoints, with most satisfactory results,—working day and night, so there was very little time for individual and private interviews.
In Washington, too, we called together a meeting of the colored and white people. The attendance was very large, the colored people predominating. At our second gathering this was reversed, but at the third meeting we were unable to say which color predominated. These meetings were a great practical lesson upon the unity of colors and races in the Bahai teaching.
We said in part: "The black man must ever be grateful toward the white man, for the white man has manifested great manliness, courage and self-sacrifice in behalf of the colored race. Four years he fought their cause, enduring great hardships, sacrificing life, family, treasure,—all for his black brother, until the great war ended in the proclamation of freedom. By this effort and accomplishment, the black race throughout the world,—in all countries,—was benefited and influenced. Had this not been accomplished, there would be no liberty for the black man in Africa today. Therefore the black man everywhere should be grateful, for no greater evidence of humanism and manliness could be shown than the white man has displayed. If the colored people of the United States should forget this sacrifice, this zeal and manhood on the part of the whites, no ingratitude could be greater or more censurable. If they should see the black people of Africa today, in their native wretched state, then would the contrast between their state and the condition in the Orient be apparent and the fact clearly evident that the black man of the West enjoys incomparable advantages. The comfort and civilization under which you live is owing to the white man's efforts and sacrifice. Had this sacrifice not been made, you would still be in the bonds and chains of slavery, scarcely lifted out of your aboriginal condition. Therefore always show forth your gratitude to the white man. Eventually all differences will disappear and you will completely win his friendship.
"God makes no distinction between the white and black. If the hearts are pure, both are acceptable before Him. God is no respecter of persons on account of their color or race. All colors are acceptable to Him, be they white, black or yellow. Inasmuch as from the standpoint of humanity both were created in the image of God, we must bring ourselves to realize that both are as one and both embody the Divine possibilities in humanity.
"If you go into a garden and find all the flowers uniform in form, color and perfume; if you find them all white, all yellow, or all red,—is that better than to behold them variegated, many-colored, different? It is the difference among them which lends charm to the garden. Variety lends adornment and the effect of decoration. In a flock of doves, some are white, some black, red, blue,—yet they make no distinction among themselves. All are doves, no matter what the color.
"This variety in forms and colors which is
visible in all the kingdoms is according to[Page 13]
creative wisdom and has Divine intention. Yet
whether the creatures be all alike or all
different should not be the occasion of strife
and quarreling among them. Why then should
the human creature, man, find cause for discord
in the color or race of his fellow-creature?
No educated or illumined mind will
allow that this differentiation and discord
should exist or that there is any ground for it.
"The whites should likewise be kind and just to the colored people.
"Thus will the world of humanity become like one great flower garden, variegated and multi-colored,—each rivaling the other only in the virtues and graces which are spiritual."
TALK GIVEN BY ABDUL-BAHA AT 780 WEST END AVENUE, NEW YORK CITY (HOME OF MR. AND MRS. E. B. KINNEY), MAY 29, 1912.
THE Divine Manifestations have been iconoclastic in their teachings. Each of them has summoned mankind anew to the fundamental Oneness of God. Each one has proclaimed the Oneness of Humanity. The essential teaching of His Holiness Moses was the Law of Sinai,—the Ten Commandments. In His Holiness Christ were again revealed the commands of the One God and precepts of human action. In His Holiness Mohammed, although the circle was larger, the intention of His teaching was to uplift and unify humanity in the knowledge of the One God. In His Holiness the Báb the circle was again very much enlarged, but the essential teaching was the same. The Books of His Holiness BAHA'O'LLAH number more than one hundred. Each one is an evident proof; each one is sufficient for mankind; each one from foundation to apex proclaims the essential Unity of God and humanity, the Love of God, abolition of war and the Divine standard of peace. Each one also inculcates Divine morality, the manifestation of lordly graces;—in every word a book of meanings. For the Word of God is collective Wisdom, absolute Knowledge and certain Truth.
Consider in the Gospels the statement recorded in the first chapter of the Book of John: "In the beginning was the Word, and the Word was with God, and the Word was God." This is a brief statement, but replete with greatest meanings. Its applications are illimitable and beyond the power of books or words to contain and express. Heretofore the doctors of theology have not expounded it, but have restricted it to Jesus as "The Word made flesh," the separation of Jesus from God the Father, and His descent upon the earth. In this way the individualized separation of the Godhead came to be taught.
The essential Oneness of Father, Son and Spirit has many meanings and constitutes the foundation of Christianity. Today we will merely give a synopsis of explanation. Why was Jesus the Word? In the universe of creation, all phenomenal beings are as letters. Letters in themselves are meaningless and express nothing of thought or ideas, as for instance, "a," b," etc. Likewise all phenomenal beings are without independent meaning. But a word is composed of letters and has independent sense and meaning. Therefore as Christ conveyed the perfect meaning of Divine Reality and embodied independent significance, He was the Word. He was as the station of Reality compared to the station of metaphor. There is no intrinsic meaning to the leaves of a book, but the thought they convey leads you to reflect upon the reality.
The Reality of Jesus was the perfect meaning—the Christhood stationed in Him, which in the Holy Books is symbolized as the Word.
"The Word was with God." The Christhood means not the body of Jesus, but the perfection of Divine virtues manifest in Him. Therefore it is written, "He is God." This does not imply separation from God,—just as it is not possible to separate the rays of the sun from the sun. The Reality of Christ was the embodiment of Divine virtues and attributes of God. For in Divinity there is no duality. All adjectives, nouns and pronouns in that Court of Sanctity are one; there is no multiplicity or division. The intention of this explanation is to show that the Words of God have innumerable significances and mysteries of meanings; —each one a thousand and more.
The Tablets of BAHA'O'LLAH are many; the
precepts and teachings they contain are universal,
covering every subject. He has revealed
scientific explanations ranging throughout
all the realms of human inquiry—astronomy,
biology, medicine, etc., etc. In Kitab-el-Ighan
He has given expositions of the meanings
of the Gospel and other Heavenly Books.
He wrote lengthy tablets upon civilization,
sociology and government. Every subject is
considered. They are matchless in beauty and
profundity. Even His enemies acknowledge[Page 14]
the greatness of BAHA'O'LLAH saying He was
the miracle of humanity. This was their confession,
although they did not believe in Him.
He was eulogized by Christians, Jews, Zoroastrians
and Mohammedans, who denied His
claim. They frequently said, "He is matchless,
unique." A Christian poet in the Orient
wrote, "Do not believe him a Manifestation
of God, yet his miracles are as great as the
sun." Mirza Abul Fazl has mentioned many
poems of this kind, and there are numerous
others. The testimony of His enemies witnessed
that He was the "miracle of mankind."—that
He "walked in a special pathway of
knowledge" and was "peerless in personality."
His teachings are universal and the standard
for human action. They are not merely theoretical
and intended to remain in books.
They are the principles of action. Results
follow action. Mere theory is fruitless. Of
what use is a book upon "Medicine" if it
is never taken from the library shelf? When
practical activity has been manifested, the
teachings of God have borne fruit.
The great and fundamental teachings of BAHA'O'LLAH are the Oneness of God and Unity of Mankind. This is the bond of union among Bahais all over the world. They become united among themselves, then unite others. It is impossible to unite unless united. Christ said, "Ye are the salt of the earth; if the salt has lost its savour, wherewith shall it be salted?" This proves there were dissensions and lack of unity among His followers. Hence His admonition to unity of action.
Now must we likewise bind ourselves together in the utmost unity, be kind and loving to each other, sacrificing all our possessions, our honor,—yea, even our lives for each other. Then will it be proved that we have acted according to the Teachings of God;—that we have been real believers in the Oneness of God and Unity of Mankind.
TALK BY ABDUL-BAHA AT 309 W. 78TH STREET, NEW YORK CITY, JUNE 8, 1912.
THE Body-Politic today is greatly in need of a physician. It is similar to a human body afflicted with nervous ailments. A doctor diagnoses the case and then prescribes treatment. He does not prescribe however until he has made the diagnosis. The disease which afflicts the Body-Politic is lack of love and absence of altruism. In the hearts of men no real love is found, and the condition is such that unless their susceptibilities are quickened by some power so that unity, love and accord may develop within them, there can be no healing, no agreement among mankind. Love and Unity are the needs of the Body-Politic today. Without these there can be no progress or prosperity attained. Therefore the friends of God must adhere to the 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 amity and fellowship in human hearts. Neither can patriotism or racial prejudice effect a remedy. It must be accomplished solely through the Divine Bounties and 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. For the spiritual teachings of the Religion of God can alone create this love, unity and accord in human hearts.
Therefore hold to these heavenly agencies which God has provided, so that through the Love of God, this soul bond may be established, this heart attachment realized, and the light of the Reality of Unity be reflected from you throughout the universe. If we do not hold fast to these Divine agencies and means, no result will be possible. Let us pray to God that He will exhilarate our spirits so we may behold the descent of His Bounties,—illumine our eyes to witness His great Guidance,—attune our ears to enjoy the celestial melodies of the Heavenly Word. This is our greatest hope. This is our ultimate purpose.
TALK GIVEN BY ABDUL-BAHA AT 780 WEST END AVE, NEW YORK CITY (OPEN COMMITTEE MEETING), JUNE 11, 1912.
THIS is in reality a goodly meeting. My
hope is that the meeting in New York
shall become what it should be, for a
Bahai Assembly must be as a meeting of the
Supreme Concourse. When you assemble together
you must acquire the Lights of the Supreme
Kingdom. Let your hearts be as mirrors
reflecting the radiance of the Sun of
Reality. Every bosom of the bosoms must be a
telegraphic station; one terminus of the wire
in the bosom of each soul and the other in the
Supreme Concourse, so that inspiration may
descend from the Kingdom of ABHA and[Page 15]
right things be discussed. Then will opinions
coincide with Reality; day by day there will
be general development and each meeting become
better, more radiant and more spiritual.
This attainment is conditioned upon perfect
unity and agreement. The more you
realize of agreement and love, the more the
Confirmations of God and the help of the
Blessed Perfection will descend to assist you.
May this be a Divine meeting and boundless
bestowals come down upon you. Strive with
heart and very life that day by day agreement
and unity may increase. In discussions
look toward the Reality without being self-opinionated.
Let no one assert his own mere
opinion, nay rather, let each investigate the
Reality with the greatest love and agreement.
Consult together upon every matter
and when one presents an exposition of
Reality, that shall be acceptable to all. Then
will unity and spirituality increase among
you, your illumination will be greater, your
happiness and joy more abundant and you
will draw nearer and nearer to the Kingdom of
God.
TALK GIVEN BY ABDUL-BAHA AT 309 WEST 78TH ST., NEW YORK CITY, JUNE 12, 1912.
YOU are all exceedingly welcome. Do you realize how much you should thank God for His blessings? If you thank God a thousand times with every breath it is not sufficient, because God has created and trained you. He has protected you from every affliction and prepared for you every gift and bestowal. Consider what a kind Father He is! He bestows His gift before you ask. We were not in the world of existence, but as soon as we were born we beheld that He has prepared everything for our comfort, without any question on our part. Without our asking. He has given us a kind father and a compassionate mother; He has given us two springs of salubrious milk; He has given us pure climate; He has given us water, the gentle breeze wafting over us, the sun shining above our heads. In brief, He has provided for us all the necessities of life, although before our birth we did not ask for any of these great gifts. With pure mercy and bounty He has prepared for us this great table. This is a mercy which precedes asking. There is another kind of mercy which is realized after questioning and supplication. He has bestowed both mercies upon us—without asking and with supplication He has created us in this radiant century,—a century longed for and expected by all the sanctified souls in past periods. It is a blessed century; it is a blessed day. The philosophers of history have agreed that this century is equal to fifty centuries of the past. This is true from every standpoint. This is the century of science; this is the century of inventions, discoveries and universal laws. This is the century of the revealment of the mysteries of God. This is the century of the effulgence of the rays of the Sun of Truth. Therefore, you must render thanks and glorification to God that you were born in this age. Furthermore, you have listened to the call of BAHA'O'LLAH. Your nostrils are perfumed with the breezes of the Paradise of ABHA. You have caught glimpses of the Light from the horizon of the Orient. Asleep you were; you are awakened. Your ears are attentive; your hearts are informed. You have acquired the Love of God. You have attained to the Knowledge of God. This is the most great bestowal of God. This is the Breath of the Holy Spirit, and this consists of faith and assurance. This life eternal is the second birth; this is the baptism of the Holy Spirit. God has destined this station for you all. He has prepared this for you. You must appreciate the value of this Bounty and engage your time in mentioning and thanking the True One. You must live in the utmost happiness. If any trouble or vicissitude comes into your lives,—if your heart is depressed on account of health, livelihood or vocation,—let not these things affect you. These things should not cause unhappiness, for BAHA'O'LLAH has brought you Divine happiness. Heavenly food has He prepared for you; eternal bounty has He destined for you; everlasting Glory has he bestowed upon you. Therefore these glad-tidings should cause you to soar in the atmosphere of joy forever and ever. You must render thanks unto God forever, so that the confirmations of God may encircle you all.
PUBLISHED NINETEEN TIMES A YEAR
By the BAHAI NEWS SERVICE, 515 South Dearborn Street, Chicago, Ill., U. S. A.
Entered as second-class matter April 9, 1911, at the post office at Chicago, Illinois, under the Act of March 3, 1879.
Albert R. Windust — EDITORS — Gertrude Buikema
Persian Editor—Mirza Ahmad Sohrab, 509 McLachlen Bldg., Washington, D. C., U. S. A.
Associate Editor—Dr. Zia M. Bagdadi, Chicago
Terms: $1.00 per year; 10 cents per copy.
Note— Until further notice, distribution in the Orient is through Agents.
Make Money Orders payable to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U. S. A.
To personal checks please add sufficient to cover the bank exchange.
Address all communications to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U.S.A.
Vol. III Chicago (September 8, 1912) Eizzat No. 10
The Bahai year begins on March 21st, and is divided into 19 months of 19 days each, plus 4 (or 5 every fourth year) intercalary days—February 26th to March 1st, inclusive.
The first day of each Bahai month falls as follows:
MONTH | NAME | FIRST DAYS |
1st | Baha' (Splendor) | Mar. 21 |
2nd | Jalal (Glory) | Apr. 9 |
3rd | Jamal (Beauty) | Apr. 28 |
4th | Azamat (Grandeur) | May 17 |
5th | Nur (Light) | June 5 |
6th | Rahmat (Mercy) | June 24 |
7th | Kalamat (Words) | July 13 |
8th | Asma (Names) | Aug. 1 |
9th | Kamal (Perfection) | Aug. 20 |
10th | Eizzat (Might) | Sept. 8 |
11th | Masheyat (Will) | Sept. 27 |
12th | Elm (Knowledge) | Oct. 16 |
13th | Kudrat (Power) | Nov. 4 |
14th | Kowl (Speech) | Nov. 23 |
15th | Massa'ulk (Questions) | Dec. 12 |
16th | Sharaf (Honor) | Dec. 31 |
17th | Sultan (Sovereignty) | Jan. 19 |
18th | Mulk (Dominion) | Feb. 7 |
19th | Ola (Loftiness) | Mar. 2 |
| (Month of fasting) | ||
The following days and seasons are observed by
the Bahais:
The Feast of Naurooz—the Bahai New Year—March 21st.
The Feast of Rizwan—(Paradise)—commemorating the Declaration of BAHA'O'LLAH in the Garden of El Rizwan in Bagdad, April 21st, 1863. This season of feasting lasts twelve days—April 21st to May 2nd, inclusive. The first, ninth and twelfth days (April 21st, April 28th and May 2nd) are especially celebrated.
The Anniversary of the Declaration of the BAB—May 23rd. (1844).
The Anniversary of the Departure of BAHA'O'LLAH—May 28th. (1892).
The Anniversary of the Martyrdom of the BAB—July 9th. (1850).
The Anniversary of the Birth of BAHA'O'LLAH—November 12th. (Born in Nur, Persia, 1817.)
The Feast of the Appointment of the Center of the Covenant—ABDUL-BAHA—Nov. 26th.
Intercalary Days—During which hospitalities are extended to friends, the poor and the needy—February 26th to March 1st, inclusive.
The Month of the Fast—March 2nd to 20th, inclusive—during which no manner of food or drink is to be taken between sunrise and sunset. Fasting is enjoined upon every one. Children, travelers, sick and infirm people, pregnant women and nursing mothers are free from this obligation.
ALTHOUGH the STAR OF THE WEST has published only a portion of the Addresses of Abdul-Baha delivered in America, it must be evident to many that he is talking upon every subject necessary to the investigation and acceptance of the Reality of Religion, both scientifically and spiritually.
That all may be alive to the truth of this statement when reading forthcoming Addresses in the STAR OF THE WEST—for there are many forthcoming—and realize the importance of the matter, we respectfully direct the attention of the friends to the following:
Previous to Abdul-Baha's recent decision to journey to the Pacific Coast, and during his return visit to New York City, in answer to a question from one of the friends, he gave the impression that he would not go west again and would depart in one month for the Orient. When it was remarked that this would disappoint a great many people [we quote the letter received by us], "he replied that he had talked on every subject, from the scientific as well as psychological basis and that he breathed on the souls and spirits of all the Bahais in such a way that had it been upon bone, it would have taken on flesh (meaning, as I understood it, that he had given really life-giving spirit) and that if their souls were not on fire now, verily they were dead—just as a tree which is not green and does not show forth any signs of life though the most nourishing life-giving rains are pouring down upon it, and the fresh spring breezes blowing down upon it. In all this he seemed to say that he had done all that he could do and now it lay upon those whom he had blessed to do the rest. If they were not awakened after all this, then, verily, they were as dead and dried up."
THE EDITORS.
TALK GIVEN BY ABDUL-BAHA AT 309 W. 78TH ST., NEW YORK CITY, JUNE 15, 1912.
I HAVE made you wait for awhile, but as I was tired I slept a little. While I was sleeping I was conversing with you as though speaking at the top of my voice. Then through the effect of my own voice I awoke. As I awoke, one word was upon my lips,—the word "Distinction." So I will speak to you upon that subject this morning.
When we look upon the world of existence we realize that all material things have a common bond; and yet, on the other hand, there are certain points of distinction between them. For instance, all earthy objects have common bodily ties. The minerals, vegetables and animals all have elemental bodies in common with each other. Likewise all have place in the order of creation. This is the common tie or point of contact between them. All of them are composed of material substance; all have body and form. This is their common connection or point of contact. All of them pass through the process of composition and decomposition; the law of change affects all. This is a natural law to the operation of which all are subject. This law is ruling throughout creation and constitutes a common bond of connection among created things. But at the same time there are certain distinguishing features between these objects. For instance between the mineral and vegetable, the vegetable and animal, the animal and human, points of distinction exist which are unmistakable and significant. Likewise, there are distinctions between kinds and species of each kingdom. When we consider the mineral kingdom in detail, for instance, we observe not only points of similarity between objects but points of distinction as well. Some are immovable bodies, some hard and solid, some have the power of expansion and contraction; some are liquid like water, some are gaseous like air; some have weight, others like fire and electricity, have not. So there are many points of distinction among these kinds of elements.
In the vegetable kingdom also we observe distinction between the various sorts and species of organisms. Each has its own form, color and fragrance. In the animal kingdom the same law rules, as many distinctions in form, color and function are noticeable. It is the same in the human kingdom. From the standpoint of color there are white, black, yellow and red people; from the standpoint of physiognomy there is a great deal of difference and distinction among races. The Asian, African and American have different physiognomies; the men of the North and men of the South are very different in type and features. From an economic standpoint, in the law of living there is a great deal of difference. Some are poor, others wealthy; some are wise, others ignorant; some patient and serene, some impatient and excitable; some are prone to justice, others practice injustice and oppression; some are meek, others arrogant. In brief, there are many points of distinction among humankind.
I desire you for distinction. The Bahais must be distinguished from others of humanity. But this distinction must not depend upon wealth—that they should become more affluent than other people. I do not desire for you financial distinction. It is not an ordinary distinction I desire; not scientific, commercial, industrial distinction. For you I desire spiritual distinction; that is, you must become eminent and distinguished in morals. In the Love of God you must become, distinguished from all else. You must become distinguished for loving humanity; for unity and accord; for love and justice. In brief, you must become distinguished in all the virtues of the human world; for faithfulness and sincerity; for justice and fidelity; for firmness and steadfastness; for philanthropic deeds and service to the human world; for love toward every human being; for unity and accord with all people; for removing prejudices and promoting International Peace. Finally, you must become distinguished for heavenly illumination and acquiring the bestowals of God. I desire this distinction for you. This must be the point of distinction among you.
ADDRESS BY ABDUL-BAHA AT 935 EASTERN PARKWAY, BROOKLYN, N.Y. (HOME OF MR. AND MRS. HOWARD MACNUTT), SUNDAY, JUNE 16, 1912.
THIS is a good gathering, a very good
gathering. It is a meeting of the maid-servants
of the Merciful and beloved of
God. Such gatherings take place in this world.
Whenever they have taken place, the results[Page 18]
have been very great. They have caused an
effect in the world of hearts and minds.
Wherever in the night a lamp is lighted, naturally
people are attracted to that light and
gather around it. When there is a gathering
in the evening in any place it is indicative of
the fact that the light has been lighted there.
There are lamps the light of which is limited.
There are lamps the light of which is unlimited.
There are lamps which illumine small
places. There are Lamps which illumine the
horizons. The Lamp of the Guidance of God,
wherever lighted, has illumined the horizons.
Praise be to God! in this country the lamp of
the guidance of God has been lighted and day
by day its light is becoming more and more
resplendent and this splendor is becoming more
and more widespread. Now this is not known,
but later its traces will become evident. Consider
how in the days of His Holiness Christ
the light of guidance brightened twelve hearts.
Twelve hearts were illumined by that light
and how limited it seemed; but how spacious
it became for it illumined the world! You
are not a great body of people, but because the
lamp of guidance has been lighted in your
hearts the effects will be wonderful in the
years to come. It is evident and manifest that
the world shall be illumined; therefore you
must thank God—that praise be to God!—through
His favor and grace the lamp of the
Most Great Guidance has been ignited in your
hearts and He has summoned you to His
Kingdom. He has caused the call of the
Supreme Concourse to reach your ears. The
doors of heaven have been opened unto you.
The Sun of Reality has shone upon you, the
Cloud of Mercy is pouring down and the
Breezes of Providence have blown towards
you. Although the bestowal is great and the
grace is glorious, yet capacity and readiness are
requisite. Without capacity and readiness the
Divine bestowals will not become manifest and
evident. No matter how much the cloud may
rain, the sun may shine, the breezes may blow—the
land of sterility will give no verdure.
The ground which is pure and free from
thorns and thistles receives and produces
through the rain of the Cloud of Mercy. No
matter how much the sun shines it will have
no effect upon the black rock, but in a pure
and polished mirror its lights become resplendent.
Therefore we must obtain capacity in
order that the signs of Mercy of the Lord
may become revealed. We must endeavor to
make the soil of the hearts free from these
useless weeds and sanctified from the thorns
of waste thoughts, in order that the Cloud of
Mercy may bestow its power upon them. The
doors of God are open, but there is need for
readiness. The ocean of Providence is surging
but we must be able to swim. The bestowals
of God are descending from the heaven of
grace but capacity is necessary. The fountain
of Providence is gushing forth but we must
have thirst. Unless there be thirst, the salubrious
water will not assuage. Unless a soul
is hungry the delicious foods of God will not
appeal. Unless the eyes are perceptive the
lights of the sun will not be witnessed. Until
the nostrils are pure the fragrance of the rose
garden will not be inhaled. Unless the heart
be longing, the favors of the Lord will not
become evident. Unless a melodious tune
is given forth, the ears of the hearers will
not be rejoiced. Therefore we must endeavor
day and night to purify the hearts from every
dross, sanctify the souls from every fetter and
become free from the discords of the world
of humanity. Thus the Divine bestowals in
their fullness and glory shall become evident.
If we do not strive and become sanctified
from the defects and evil qualities of human
nature we will not partake of the bestowals
of God. It is like this: the sun is shining
in its full glory, but if the hearts are black as
stone, no results will be forthcoming. If an
ocean of salubrious water is surging, and we
be not thirsty, what benefit do we receive?
If the candle be lighted and we have no eyes,
what enjoyment do we obtain from it? If
melodious anthems should reach the heavens
and we are bereft of hearing, what enjoyment
can we find? Therefore we must endeavor
always, moan, supplicate and invoke
the Kingdom of God to grant us full capacity,
in order that the bestowals of God may
become revealed and manifest in us. And as
we attain to these Divine bestowals we shall
offer thanks to the Threshold of Oneness.
Then shall we be pleased with the Lord, then
shall we be rejoiced that in this evident century
and in this glorious time, under the
shelter of the Kingdom of God, we have enjoyed
these bestowals, and we will arise in
thanksgiving. Therefore I first exhort myself,
and then I exhort you. Do appreciate this
great bestowal! Do appreciate this most great
guidance! Do appreciate the bestowals of God!
Do appreciate these bounties of the Lord!
You must endeavor day and night that you
may take a greater portion of them, in order
that you may realize this great attainment.
Praise be to God! your hearts are illumined,[Page 19]
your faces are turned to the Kingdom of God.
I hope that all of these degrees may be
reached and the friends attain a station which
shall be an example for all the friends in the
world. May the Love of God spread from
here elsewhere; may the knowledge of God
be sent broadcast from this place; may the
spiritual forces become effective here; may
the lights of the Kingdom shine; may intelligent
souls be found here so that with all
power they may be occupied in the service of
God, serving the oneness of the human world
and the cause of the "Most Great Peace." May
they be lighted candles, fruitful trees; may
they be the pearls of the shells of Providence;
may they be stars of heaven. This is my
supplication to God. This is my request from
the Beauty of ABHA, that He may submerge
all of you in the sea of His grace.
(Afterward, speaking of numbers being lucky or unlucky, as thirteen seated at table, etc.)
Such suppositions regarding numbers being lucky or unlucky are purely imaginary. The superstition concerning thirteen, of course, had its origin in the fact that His Holiness Jesus Christ was surrounded by twelve disciples and that Judas Iscariot was the thirteenth member of their gathering. This is the source of the superstition, but it is purely imaginary. Although Judas outwardly was a disciple, yet in reality he was not. Twelve is the original number of significance. Jacob had twelve sons, from whom descended twelve tribes. The disciples of Jesus were twelve. The imams of Mohammed were twelve. The zodiacal points are twelve; the months of the year are twelve, etc., etc.
(As to certain dates in the Book of Daniel.)
The mysteries of the Holy Bible have become apparent in the Manifestation of BAHA'O'LLAH. Before He appeared, these mysteries were not understood. BAHA'O'LLAH has opened these mysteries. It was my wish to come here today to have this meeting.
ADDRESS BY ABDUL-BAHA AT CENTRAL CONGREGATIONAL CHURCH, BROOKLYN (REV. S. PARKES CADMAN, PASTOR), JUNE 16, P.M.
MY dear friends and fellow members,—God's family:—I should like to say that it is with great pleasure I ask Abdul-Baha to speak to us tonight.
Christian people can afford to be absolutely free, not tolerant—I do not care for that word—but free and catholic in their extension of liberty and courtesy to other people. I believe it to be eminently proper for this to be the case. If I had my way I would invite a Hebrew brother and a Catholic brother to come here and let each interpret his creed to me.
Abdul-Baha our Elder Brother comes to us from the far East which has always been the birthplace of the world's greatest religions, that he may speak to us as God has spoken to him, and I will leave you in the hands of this visitor whom we are proud to have with us.
This is a goodly temple and congregation, for—Praise be to God!—this is a temple wherein conscience has free sway. Every religion and every religious aspiration may be freely voiced and expressed here. Just as in the world of politics there is need for free thought likewise in the world of religion there should be the right of unrestricted opinion. Consider what a vast difference exists between democracy and the old forms of despotism. Under a despotic government the opinions of men are not free, whereas in democracy, because thought and speech are not restricted, the greatest progress is made possible. It is likewise so in the world of religion. When freedom of conscience, liberty of thought and right of speech prevail,—that is to say, when every man according to his idealization may give utterance to his own beliefs—development and growth are inevitable. Therefore this is a blessed church because its pulpit is open to every religion and its ideals may be conveyed to the congregation with openness and the greatest liberty. For this reason I am most grateful to the Reverend Doctor, for I find him to be a servant of the oneness of humanity.
The Holy Manifestations who have been
the sources or heads of the various religious
systems are all united and agreed. For example,
His Holiness Abraham, Moses, Zoroaster,
Buddha, Jesus, Mohammed, the Báb and
BAHA'O'LLAH are one in spirit and teaching.
Moreover each Prophet has fulfilled the one
who came before him and announced the
appearance of the one who would follow. Consider
how His Holiness Abraham foretold the
coming of Moses, and Moses sanctioned this
Abrahamic statement. His Holiness Moses[Page 20]
prophesied the Messianic cycle and His Holiness
Christ fulfilled the Mosaic Law. It is
evident, therefore, that they are united and
agreed; there is no difference or discrimination
among them. All are the founders of
Reality and all are promulgators of the Religion
of God. The Religion of God is
Reality and Reality is not multiple; it is One.
Therefore the foundations of the Divine Religions
are One because all are based upon
the One Reality which is not multiple. But
the people of these Religions have disagreed:
discord, enmity, strife, rancor and warfare have
become rife among them, because they have
forsaken the Divine Foundation of Reality,
holding to that which is imitation. Inasmuch
as imitations differ, strife and enmity have
crept in. For example His Holiness Jesus
Christ—may my spirit be a sacrifice to Him—laid
the foundation, and that foundation was
the Eternal Reality. But after the time of
His Holiness Christ many sects sprang up.
What was the cause of these sects? There
is no doubt that they were caused by dogmatic
imitation, for the foundations of His
Holiness Christ were the One Foundation.
But because imitations crept in, different sects
and various denominations appeared. Now
if the Christian denominations and sects
should investigate the realities, that foundation
of His Holiness Christ which is the
Divine Reality will unite them all. No enmity
or rancor will remain among them for they
will emulate the One Reality. Likewise if all
the existing religious systems will forsake ancestral
imitations and investigate the Reality,
seeking to find the real meanings of the Holy
Books, they will unite and agree, for the
foundation of all is Reality. As long as they
follow these counterfeit doctrines or imitations,
not emulating the Reality, undoubtedly
animosity and strife will exist,
predominate and day by day increase. Let me
illustrate this point. His Holiness Moses and
the Israelitish prophets announced the coming
of the Messiah, but voiced it in the language
of symbology. When His Holiness Christ
appeared, the Jews rejected Him, though as a
matter of fact they were expecting His Manifestation
and in their temples and synagogues
were moaning and lamenting, saying "O God,
hasten the coming of the Messiah!" But
when His Holiness the Messiah appeared they
denied Him. Why did they deny Him? Because
they had followed imitations and had
not investigated reality. They had not discerned
the inner significances of the Holy
Bible. The objected saying, "We are expecting
His Holiness Christ, but the appearance
of His Holiness Christ is conditioned
upon certain fulfilments. The prophets have
given certain announcements. Among the
prophetic signs regarding His coming being
one that His Holiness should come from an
unknown place; whereas now this Messiah has
come from Nazareth. We know His house
and we recognize His mother.
"Second, one of the conditions or Messianic signs was that His scepter would be an iron rod, and this Christ has not even a wooden scepter.
"Third, that He was to be seated upon the throne of David, whereas this Messiah is in the utmost state of poverty and has not even a mat.
"Fourth—He was to conquer the East and the West. This personage has not even conquered a village. How can He be Messiah?
"Fifth—He was to promulgate the laws of the Bible. This one has not only failed to promulgate the laws of the Bible but He has broken the Sabbath law.
"Sixth—Messiah was to gather together all the Jews who were scattered in Palestine, and He was to render them honorable. But this One has degraded the Jews. He has not gathered them together.
"Seventh—that during His sovereignty even the animals were to enjoy blessing and comfort.
"This is according to the prophetic texts. Messiah should influence the world and there should be peace to such an extent that the eagle and quail were to live together; the lion and deer were to feed in the same meadow; the wolf and the lamb were to lie down in the same pasture. In the human kingdom warfare was to cease entirely and battles were to pass away; spears were to be turned into pruning hooks; warfare was to disappear forever from the midst of men. Now we see in the day of this Messiah such injustice prevails that even He was sacrificed. How could He be the Messiah that was promised? This Messiah is not the promised Christ."
And thus they expressed infamous words regarding Him.
Now inasmuch as the Jews were submerged
in the sea of ancestral imitations they could
not comprehend the meaning of these prophecies.
All of them were fulfilled, but because
the Jews held tenaciously to ancestral imitations
they did not comprehend the meanings[Page 21]
of the Holy Bible; therefore they denied His
Holiness the Messiah. The purpose of the
Prophets was not the outward or literal meaning
but the meaning embodied in symbols.
They spoke in symbology. For example, they
mentioned that the Messiah was to come from
an unknown place. That did not refer to the
body of Jesus. It had reference to the Reality
of the Christ, that is to say the Christ Reality
was to come from the invisible realm, for the
Christ Reality is sanctified above place.
Second—That His sword was to be an iron sword signified His tongue, which tongue should separate the true from the false, and through that great sword He would conquer the realms of hearts. He did not conquer through an iron rod; He conquered the East and the West through the sword of His tongue.
Third—He was seated upon the throne of David, but His sovereignty was not a Napoleonic sovereignty; it was not a Pharaohic sovereignty. The Christ dominion was an eternal and everlasting sovereignty to which there is no end.
Fourth—By His promulgating the laws of the Bible the Reality of the laws of Moses was meant. These laws are the very foundation of the Reality of Christianity. There is no difference whatever between them, and He did promulgate them.
Fifth—He did conquer and subdue the East and the West. That conquest was effected through the breaths of the Holy Spirit. He eliminated the boundaries of East and West.
Seventh—In His day, according to prophecy the wolf and the lamb were to quaff from the same fountain. This was realized. The fountain referred to was the Gospel from which the water of life gushes forth. The wolf and lamb are opposing inimical and divergent races symbolized as these animals. Their meeting was impossible, but having become believers in Jesus Christ, those who were formerly as wolves and lambs were united through the words of the Gospel. The purport is that all the meanings of the prophecies were fulfilled, but because the Jews were captives of ancestral imitations and did not realize the meanings and realities of these words they denied His Holiness Christ; nay they even went so far as to crucify Him. Consider how harmful is imitation. These were imitations handed down from their fathers and ancestors, and because they held to them they were thus deprived.
It is evident then that we must forsake all these imitations so that like the Jews we may not commit the same error. We must investigate the Reality. We must lay aside selfish purposes. We must banish hearsays from our minds and investigate realities. The Jews consider His Holiness Christ the enemy of Moses whereas His Holiness Christ promoted the Word of Moses. He spread the name of Moses throughout the Orient and Occident. He promulgated the Book of Moses. Were it not for His Holiness Jesus Christ you would not have heard the name of Moses. Had it not been for the Manifestation of the Messiahship of His Holiness Jesus Christ we would not have received the Old Testament so universally. The fact is that His Holiness Jesus Christ fulfilled the Mosaic law and in every way upheld Moses. But the Jews because of blind imitations consider His Holiness Christ the enemy of Moses.
Among the contemporaneous religions is Mohammedanism. About three hundred million people follow that religion. From olden times until today there has been enmity and strife between the Mohammedans and the Christians. This is due to misunderstanding between these two great religions. Were imitations to be forgotten there would be no enmity whatever and they would live together in the utmost of fellowship.
I wish now to call your closest attention
to a most important point: All Islam considers
the Koran the Word of God. In this
Koran are explicit texts which are not traditional.
The Koran, the Mohammedan Bible,
contains explicit texts that His Holiness Christ
was the Word of God, that He was the Spirit
of God, that Jesus Christ came into this world
through the resuscitation of the Holy Spirit,
that His birth was through the Holy Spirit
and that Her Grace Mary was holy and
sanctified. In the Koran a whole chapter is
devoted to the story of Jesus Christ and it
is recorded that in the time of youth He
adored God in the temple at Jerusalem; that
manna descended from heaven for Him, and
that His Holiness uttered words immediately
after His birth. In brief, in the Koran there
is eulogy and commendation regarding Christ
such as you do not find in the Gospel. The
Gospel does not record that the child Jesus
spoke at birth. It is not stated in the Gospel
that God caused sustenance to descend from
heaven for the Christ babe, but in the Koran
it is repeatedly stated that God sent down
manna day by day as food for the child. Marvelous
to relate when His Holiness Mohammed[Page 22]
proclaimed His work and mission, His
first objection to His own people was this:
"Why have you not believed on Jesus Christ?
Why have you not accepted the Gospel? Why
have you not believed in Moses? Why have
you not believed in the Old Testament? Why
have you not believed in the Prophets of
Israel? Why have you not believed in the
disciples of Christ? The first duty incumbent
upon ye, O Arabians, is to believe in
these. You must consider Moses as a Prophet.
You must consider Jesus Christ as the Word
of God. You must know the Old and New
Testament as the Word of God. You must
know Jesus Christ as the product of the Holy
Spirit." His people in reply said, "Very well,
we will become believers, but our fathers and
ancestors were not believers, and we are proud
of them. What is going to become of them?"
And He said: "I declare unto you that they
occupy the lowest stratum of hell because
they did not believe in Moses, because they
did not believe in Christ, because they did not
accept the Bible, and though they are my own
ancestors, yet they are in despair in hell."
This is an explicit text of the Koran. It is
not traditional, it is not a story. It is from
the Koran which is in the hands of the people.
Therefore it becomes evident that misunderstandings
have caused so much warfare and
strife. If both parties should investigate the
Reality, the utmost of unity and amity would
result, strife and rancor would pass away forever,
and the world of humanity find peace
and composure. There are 250,000,000 Christians
and over 300,000,000 Mohammedans.
How much blood has been spilt; how many
peoples have been destroyed; how many children
have become fatherless; how many
fathers have lost their children; how many
mothers bemoan the loss of their dear ones!
All these things were due to imitations and
misunderstandings! If the Holy Bibles were
rightly understood none of these discords
would have existed. The utmost of love and
fellowship would have prevailed. This is the
case with all the other religions as well. I
have given these as examples to illustrate the
others. The purpose is this that the Religion
of God is the means of unity. The Holy,
Divine Manifestations of God were all
founders of fellowship. They have come here
for the purpose of fellowship and amity.
They did not come to create discord, strife
and rancor among mankind. The Religion
of God is the cause of love, but if it become
the cause of strife and enmity, surely its non-existence
is preferable to its existence because
then it is a catastrophe in the human
world. Surely the world of humanity must
rid itself of such a catastrophe.
In the Orient the various peoples and nations
were in a state of strife and sedition.
They exercised the utmost enmity and rancor
towards one another. Darkness had encompassed
all nations. At a time such as this
His Holiness BAHA'O'LLAH appeared. He removed
all the imitations which were the cause
of separation and laid the foundation of the
one Religion of God. When the imitations were
dispelled, Musselmen, Christians, Jews, Zorastrians,
Buddhists, all were united in conditions
of amity with each other. The souls who followed
BAHA'O'LLAH from every nation have
become as one family living in the utmost
state of love and accord, willing to sacrifice
life itself for each other. For example, the
Mohammedan gives his life for the Christian;
the Jew forfeits his life for the Christian, and
all of them are willing to sacrifice life for the
Zoroastrian. They are in the utmost love, fellowship
and unity. They have attained to the
condition of rebirth. They have become revivified
through the breaths of the Holy Spirit.
Praise be to God! this life has come forth
from the East and eventually there shall be
no discord and enmity in the East. Through
the power of BAHA'O'LLAH all will be united.
And His Holiness BAHA'O'LLAH hoisted this
standard of the oneness of humanity in prison.
When He was subjected to banishment by
two kings, while a refugee from His enemies
of all nations, during the days of His incarceration
He wrote to all the kings with
the utmost eloquence arraigning them most
severely. He summoned them to concord,
agreement and international peace. He made
it incumbent upon them to call together a
Board of Arbitration; that from all the nations
and governments of the world there
should be delegates sent to that Congress
which was to be the great arbitral court of
justice to settle international disputes. He
wrote to Queen Victoria of England, the Czar
of Russia, the Kaiser of Germany, and Napoleon
Bonaparte of France. He wrote to all
the kings summoning them to unity and peace.
Through a heavenly power was He enabled
to promulgate these ideals in the Orient.
Kings even could not withstand His potency.
They endeavored to extinguish His lamp.
BAHA'O'LLAH in prison withstood both the
Shah of Persia and Sultan of Turkey and
promulgated His Word until in the Orient[Page 23]
He finally raised the banner of truth and the
oneness of human kind. I was forty years a
prisoner until the Young Turks of the Committee
of Union and Progress overcame the
despotism of Abdul Hamid, dethroned him and
proclaimed liberty. Then the Committee of
Unity and Progress set me free from oppression.
Were it not for the Committee of Unity
and Progress I should have been in prison
until the days of my life were ended. The
purport is this,—that BAHA'O'LLAH in prison
was able to hoist the banner of peace although
two despotic kings were His oppressors. The
king of Persia Naser-Ed-Din-Shah had killed
twenty thousand Bahais. These martyrs in
absolute severance and detachment, with the
utmost willingness offered their lives for their
faith. These two kings could not withstand
a prisoner; this prisoner upraised the banner
of human kind and caused the people of the
Orient to agree. Now in the Orient only
those who have not followed BAHA'O'LLAH are
still in enmity; but the people of the nations
who have followed BAHA'O'LLAH enjoy a condition
of fellowship and amity. Were you
to attend a meeting, you could not distinguish
between the Christian and the Musselman;
you would not know who was a Jew, Zoroastrian
or Buddhist; they all associate with one
another in the state of utmost love as if they
belonged to one family; as if they were one
people.
TALK GIVEN BY ABDUL-BAHA AT 309 W. 78TH ST., NEW YORK CITY, JUNE 20, 1912.
I AM about to leave the city for a few days rest at Montclair. When I return it is my wish to give a large Feast of Unity. A place for it has not yet been found. It must be outdoors under the trees, in some location away from city noises; like a Persian garden. The food will be Persian food. When the place is arranged all will be informed and we will have a general meeting in which hearts will be bound together, spirits blended and a new foundation for unity established. All the friends will come. They will be my guests. They will be as the parts and members of one body. The spirit of life manifest in that body will be one Spirit. The foundation of that temple of unity will be one foundation. Each will be a stone in that foundation, solid and interdependent. Each will be as a leaf, blossom, or fruit upon one tree. For the sake of fellowship and unity I desire this Feast and spiritual gathering.
Whatsoever is conducive to unity is merciful and from the Divine Bounty itself. Every universal affair is Divine. Everything which conduces to separation and estrangement is satanic because it emanates from the purposes of self. Consider how clearly it is shown in creation that the cause of existence is unity and cohesion and the cause of non-existence is separation and dissension. By a Divine Power of creation the elements assemble together in affinity and the result is a composite being. Certain of these elements have united and man has come into existence. Certain other combinations produce plants and animals. Therefore this affinity of the inanimate elements is the cause of life and being. Through their commingling therefore human affinity, love and fellowship are made possible. If the elements were not assembled together in affinity to produce the body of man, the higher intelligent forces could not be manifest in the body of man. But when these elements separate, when their affinity and cohesion is overcome, death and dissolution of the body they have builded, inevitably follow. Therefore affinity and unity among even these material elements means life in the body of man and their discord and disagreement means death. Throughout all creation, in all the kingdoms, this law is written,—that love and affinity are the cause of life, and discord and separation are the cause of death.
Consider the bodies of all the natural organisms. Certain elements have gathered and crystallization is the result. The tree, the man, the fish are due to this attraction and cohesion which have brought the elements together. Then a composition or composite being has resulted. The outcome of certain grouping for instance, is a mirror, table or clock, because a cohesive power has magnetized and bound their atoms together. When that attracting power is withdrawn, dissolution and disintegration follow,—no mirror, no table or clock remain,—no trace, no existence. Hence, commingling of the atoms brings forth a reality, while dispersion or dissemination of them is equivalent to non-existence.
Study the law of affinity among the domestic
animals. They manifest fellowship;
they live in flocks and herds; the love of
amity is evident among them. Among birds
we see evidences of instinctive fellowship and
love. But the ferocious animals and birds of
prey are just the reverse of the domestic.[Page 24]
Sheep, cows and horses graze together in
concord and agreement but ferocious animals
are never seen associating in love and fellowship.
Each lives solitary and alone or with a
single mate. When they see each other they
manifest the utmost ferocity. Dogs pounce
upon dogs; wolves, tigers, lions rage, snarl
and "go for each other." Their ferocity is
instinctive. There is a creative reason for it.
Birds of prey, like eagles and hawks, live
solitary and build their nests apart, but doves
fly in flocks and nest in the same branches.
When an eagle meets another eagle there is a
furious battle. The meeting of two doves
is a peace meeting. Therefore it is evident
that these blessed characteristics, as well as
the reverse, are found among the creatures of
a lower kingdom.
The great mass of humanity does not exercise real love and fellowship. The elect of humanity are those who live together in love and unity. They are preferable before God because the Divine attributes are already manifest in them. The Supreme Love and Unity is witnessed in the Divine Manifestations. Among them unity is indissoluble, changeless, eternal and everlasting. Each one is expressive and representative of all. If we deny one of the Manifestations of God, we deny all. To inflict persecution upon one is to persecute all. In all degrees of existence each one praises and sanctifies the others. Each of them holds to the solidarity of mankind and promotes the unity of human hearts. Next to the Divine Manifestations come the believers whose characteristics are agreement, fellowship and love. The Bahai friends in Persia attained such fellowship and love that it really became a hindrance in the conduct of material affairs. Each one, into whatever house of the friends he went, considered himself the owner of the house, so to speak. There was no duality, but complete mutuality of interests and love. The visiting friend would have no hesitation in opening the provision box and taking out enough food for his needs. They wore each others clothes as their own when necessary. If in need of a hat or cloak they would take and use it. The owner of the clothing would be thankful and grateful that the garment had gone. When he returned home, he would perhaps be told: "So and so was here and took away your coat." He would reply, "Praise be to God! I am so grateful to him. Praise be to God! I am so thankful I have been given this opportunity of showing my love for him." To such an extreme degree this love and fellowship expressed itself that BAHA'O'LLAH commanded no one should take possession of another's belongings unless presented with them. The intention is to show to what an extent unity and love prevailed among the Bahai friends in the East.
I hope that this same degree and intensity of love may become manifest and apparent here; that the Spirit of God shall so penetrate your hearts that each one of the beloved of God shall be considered as all; that each one may become a cause of unity and center of accord; and all mankind be bound together in real fellowship and love.
ADDRESS OF ABDUL-BAHA AT PROTESTANT EPISCOPAL CHURCH OF THE ASCENSION, FIFTH AVE. AND 10TH ST., NEW YORK CITY, SUNDAY, JUNE 2, 1912, 8 P.M., REV. DR. PERCY STICKNEY GRANT, RECTOR.
INTRODUCTION BY DR. GRANT.
THE spirit of the hymn we have just sung is the spirit of this meeting:
- Hasten the time appointed,
- By prophets long foretold,
- When all shall dwell together,
- One Shepherd and one Fold.
- Let all that now unites us
- More sweet and lasting prove,
- A closer bond of union,
- In a blest land of love.
- Let war be learned no longer,
- Let strife and tumult cease,
- All earth, His blessed Kingdom,
- The Lord and Prince of Peace.
Abdul-Baha is doing what we all pray to have done, simplifying the intellectual side of religion, intensifying the spiritual side of religion and getting to work in the practical cause of bringing men together by showing them directly the loveliness of personal effort. I suppose nobody is satisfied with all that background of superstition, tradition, mystery and confusion of thought which in many religions is regarded as the necessary beginning of belief. I suppose that all who have any sincerity and depth of thought about religion are anxious for the day of its simplification. The whole purpose of religion is to make of each one of us the strongest personality possible;—to make us progressive factors in the community.
Abdul-Baha comes embodying these great[Page 25]
principles, bidding men live at peace with each
other, to love each other. Now he feels that
the East is a different place than the West
in its history, customs, thought and action.
Of course when distinguished visitors from
the Orient come to us, we are often a little
dismayed at the slight regard in which they
hold material progress and the practical side
of life. Our guest, the speaker this evening,
understands all that, and he wishes to address
himself more directly upon the question: How
can the mystic East help the practical West?
What can the Orient bring to the real problems
of the Occident? What can he and all
that is behind him, history and tradition, offer
to the newer world, the newer civilization
with its frantic energy, with its love of deeds,
with its scientific effort? Of course the West
feels in the very essence of what is called
materialism, there is spiritual truth; that if
we go on far enough, if we go down deep
enough, if we proceed resolutely enough, we
shall find the depth of what is superficially
called materialism to be the most beautiful
spirituality.
I hope those who can address Abdul-Baha in his own language will say to him with what warmth of personal affection and with what great satisfaction we all welcome him here again to the Church of the Ascension and I assure him that we shall listen to every word that comes from his lips as proceeding from a soul which has lived nearly three score years and ten with the very central spiritual light of unity and has walked with God. We shall read into each word not only the every day significance of our Western definitions, but we shall read into each word the symbolic significances which he so gently teaches of the spiritual outpouring of the East.
In the terminology of the Holy Books, the church has been called the "House of the Covenant" for the reason that the church is a place where people of differing thoughts and divergent tendencies,—where all races and nations may come together in a covenant of permanent fellowship. In the temple of the Lord, in the house of God, man must be submissive to God. He must enter into a covenant with his Lord in order that he shall obey His commands and become unified with his fellow-man. He must not consider divergence of races nor difference of nationalities; he must not view variation in denomination and creed, nor should he take into account the differing degrees of thoughts; nay, rather he should look upon all as mankind and realize that all must become united and agreed. He must recognize all as one family, one race, one nativity; all the servants of one God, dwelling beneath the shelter of the Mercy of one God.
The purpose is that the church is a collective center. Temples are symbols of the Reality and Divinity of God, the collective center. Consider how within a temple every race and people is seen and represented;—all in the presence of the Lord, covenanting together in a covenant of love and fellowship;—all offering the same melody, prayer and supplication to God. Therefore it is evident that the church is a collective center for mankind. For this reason there have been churches and temples in all the Divine religions. But the real Collective Centers are the Manifestations of God, of whom the church or temple is a symbol and expression. That is to say, the Manifestation of God is the real Divine Temple and Collective Center of which the outer church is but a symbol.
Recall the statement of His Holiness Jesus Christ recorded in the Gospel: addressing Peter, He said, "Thou art Peter and upon this rock will I build my church." It is evident therefore that the Church of God is the Law of God and the actual edifice is but one symbol thereof. For the Law of God is a collective center which unites various peoples, nativities, tongues and opinions. All find shelter in its protection and become attracted by it. For example, His Holiness Moses and the Mosaic Law were the unifying center for the scattered sheep of Israel. He united these wandering flocks, brought them under control of Divine Law, educated them, unified them, caused them to agree and uplifted them to a superlative degree of development. At a time when they were debased they became glorified; ignorant they were made knowing; in the bonds of captivity they were given freedom; in short they were unified. Day by day they advanced until they attained the highest degree of progress witnessed in that age. It is therefore proven that the Manifestation of God and the Law of God accomplish unity.
It is self-evident that humanity is at variance.
Human tastes differ;—thoughts, nativities,
races and tongues are various. The need
of a Collective Center by which these differences
may be counterbalanced and the people
of the world be unified is obvious. Consider
how nothing but a spiritual power can bring
about this unification;—for material conditions[Page 26]
and mental aspects are so widely different that
agreement and unity are impossible through
outer means. But it is possible for all to become
unified through one Spirit just as all
may receive light from one sun. Therefore
assisted by the collective and Divine Center,
which is the Law of God and the Reality of
His Manifestation, we can overcome these
conditions until they pass away entirely and
the races advance.
Consider the time of His Holiness Christ. How many different peoples, races and governments there were; how many varying religions and denominations; but when His Holiness appeared, the Messianic Reality proved to be the Collective Center which brought together and unified them beneath the same tabernacle of amity. Reflect a moment! Could His Holiness Jesus Christ have united these divergent factors or brought about such results through political power? Was this unity and agreement possible through material forces? It is evident that it was not; nay, rather these various peoples were brought together through Divine Power,—through the breaths of the Holy Spirit. They were revived through the infusion of a fresh spirit. The spirituality of the Christ overcame their difficulties so that their disagreements utterly passed away. In this way these varying peoples were unified, agreed and became welded in a bond of love which alone can unite hearts. Therefore it is proved that the Manifestations of God,—the great Mouth-pieces of God are the Collective Centers of God. The Prophets of God are these Collective Centers, for they are the real shepherds. The real shepherd unites the scattered sheep as they have done in the past. The Collective Center has ever appeared from the Orient. His Holiness Abraham was a Collective Center and He appeared in the East. His Holiness Moses was a Collective Center and He appeared in the East. His Holiness Jesus Christ was a Collective Center and He appeared in the East. His Holiness Mohammed was a Collective Center appearing among the nomadic tribes of the Arabian peninsula. Today His Holiness BAHA'O'LLAH is the Collective Center of Unity for all humanity and He has come from the East. He founded the oneness of humanity in Persia. He established amity among the various peoples of different religions, denominations, sects and cults by rescuing them from the fetters of past imitations and superstitions, led them to the very foundation of the Divine Religions. And from this foundation shines forth the radiance of spirituality which is Unity, the Love of God, the Knowledge of God, praiseworthy morals and the virtues of the human world. BAHA'O'LLAH again renewed these principles just as the coming of spring refreshes the earth and confers new life upon all phenomenal beings. For the freshness of the former springtime had waned, its vivification had ceased, the life-giving breezes were no longer wafting their fragrances; winter and the season of darkness had come. His Holiness BAHA'O'LLAH came to renew the life of the world with this new and Divine springtime which has pitched its tent in the countries of the Orient in the utmost power and glory. It has refreshed the world of the Orient and there is no doubt that if the world of the Occident should abandon dogmas of the past, turn away from empty imitations and superstitions, investigate the Reality of the Divine religions, holding fast to the example of His Holiness Jesus Christ, acting in accordance with the teachings of God and becoming unified with the Orient, an eternal happiness would be thereby attained.
In the Western world material civilization
has attained the highest point of development,
but the Divine civilization was founded in the
Orient. Now the Orient must acquire material
civilization from the Occident and the Occident
must acquire spiritual civilization from
the Orient. This will establish a mutual bond.
When the East and West shall come together,
the world of humanity will present a glorious
aspect and extraordinary progress will be
achieved. This is clear and evident;—there
is no proof needed. The status of material
civilization in the Occident cannot be denied;
nor can any one deny the confirmation of the
spiritual civilizations of the Orient, for all
the Divine foundations of civilization have
appeared in the East. This, too, is clear and
evident. Therefore you must strive to assist
the Orient in order that it may acquire material
progress. Likewise the Orient must
promulgate the principles of spiritual civilization
in the Occident. By the commingling of
these two civilizations the world of humanity
will attain the highest bond of prosperity and
progress. Material civilization alone is not
sufficient and will not prove productive. The
physical happiness of material conditions was
allotted to the animal. Consider how the animal
has reached the utmost degree of physical
felicity. For example, a bird perches upon
the loftiest branch and builds there its nest
in the utmost beauty and skill. All the grains[Page 27]
and seeds of the meadows are its wealth and
food; all the fresh water of mountain springs
and rivers of the plain are for its enjoyment.
Truly this is the acme of material happiness
to which even a human creature cannot attain.
This is the honor of the animal kingdom. But
the honor of the human kingdom is the attainment
of spiritual happiness in the human
world, the acquisition of the knowledge and
Love of God. The honor allotted to man is
the acquisition of the supreme virtues of the
human world. This is his real happiness and
felicity. But if material happiness and spiritual
felicity be conjoined, it will be "delight upon
delight"—as the Arabs say. And now we pray
that God will unite the East and the West
in order that these two civilizations shall
be exchanged and mutually enjoyed. I am sure
it will come to pass for this is the Radiant
Century. This is an age for the outpouring
of Divine Mercy upon the exigency of this
new century,—the unity of the East and the
West. It will surely be accomplished.
Question: What is the status of woman in the Orient?
Answer: The status of woman in former times was exceedingly deplorable, for it was the belief of the Orient that it was best for woman to be ignorant. It was considered preferable that she should not know reading or writing, in order that she might not be informed of events in the world. Woman was considered to be created for rearing children and attending to the duties of the household. This was considered to be the object of female creation. If she pursued educational courses, this was deemed contrary to chastity; hence women were made prisoners of the house. The houses did not even have windows opening to the outside world. But his Holiness BAHA'O'LLAH destroyed these ideas and proclaimed the equality of man and woman. He made woman respected, by commanding that all women be educated; that there be no difference in the education of the two sexes and that man and woman share the same rights precisely. In the estimation of God there is no distinction of gender. One whose thought is pure, whose education is superior, whose scientific attainments are greater, whose deeds of philanthropy excel, be that one man or woman, be that one white or colored, no matter what the person be, is entitled to full rights and recognition;—there is no difference whatsoever. Therefore the status of woman in the East has undergone change. At present they have schools and colleges, they pursue the ordinary curriculum, and day by day are becoming indispensable to men and equal to them. This is the present status of womankind in Persia.
Question: What relation do you sustain to the founder of your creed;—are you his successor in the same manner as the Pope of Rome?
Answer: I am the servant of Baha' the founder, and in this do I glory. No honor do I consider greater than this, and it is my hope that I may be confirmed in servitude to BAHA'O'LLAH. This is my station.
Question: Is it not a fact that Universal Peace cannot be accomplished until there is political democracy in all the countries of the world?
Answer: It is very evident that in the future of all the countries of the world be they constitutional in government or Republican or Democratic in form, there shall be no centralization. The United States may be held up as the example of government in time to come, that is to say, each province will be independent in itself but there will be a union concerning the interests of the various independent states. It may not be a Republican, or a Democratic form. To cast aside centralization which promotes despotism is the exigency of the time. This will be productive of international peace. Another fact of equal importance in bringing about International Peace is Woman's Suffrage. That is to say, when perfect equality shall be established between men and women, peace may be realized for the simple reason that womankind in general will never favor warfare. Women evidently will not be willing to allow those whom they have so tenderly cared for to go to the battlefield. When they shall have a vote they will oppose any cause of warfare. Another factor which will bring about universal peace is the linking together of the Orient and the Occident.
Question: What is your belief about reincarnation?
Answer: The subject of reincarnation has
two aspects. One is that which the Hindostanese
people believe, and even that is subdivided
into two;—reincarnation and metempsychosis.
According to one belief the soul
goes and then returns at certain times in reincarnations;
therefore they say that a sick
person is sick because of actions in a previous
incarnation and that this is retribution. The
other school of Hindoism believes that man
sometimes appears as an animal, a donkey for[Page 28]
instance, and this is retributive for past acts.
I am referring to the beliefs in that country,
the beliefs of the schools. But there is a
reincarnation of the prophetic nature. For
example, Jesus Christ speaking of John the
Baptist, declared he was Elias. When John
the Baptist was questioned, he said "I am not
Elias." These two statements are apparently
contradictory, but in reality they do not contradict.
The light is one light. The light
which illumined this lamp last night is illuminating
it tonight. This does not mean that
the identical rays of light have re-appeared, but
the virtues of illumination. The light which
revealed itself through the glass reveals itself
again, so that we can say the light of this
evening is the light of last evening relighted.
This is as regards its virtues and not as regards
its former identity. This is our view of
reincarnation. We believe in that which Jesus
Christ and all the Prophets have believed. For
example His Holiness the Báb states "I am
the return of all the Prophets." This is significant
of the oneness of the prophetic virtues,
the oneness of power, the oneness of bestowal,
the oneness of radiation, the oneness of expression,
the oneness of revelation.
Question: What is the attitude of your creed toward the family?
Answer: According to the teachings of BAHA'O'LLAH the family being a human unit must be educated according to the rules of sanctity. All the virtues must be taught the family. The integrity of the family bond must be constantly considered and the rights of the individual members must not be transgressed. The rights of the son, the rights of the father, the rights of the mother, none of them must be transgressed, none of them must be arbitrary. Just as the son has certain obligations to his father, the father likewise has certain rights or obligations to his son. The mother, the sister and other members of the household have their certain prerogatives. All these rights and prerogatives must be conserved, yet the unity of the family must be sustained. The injury of one shall be considered the injury of all; the comfort of each the comfort of all; the honor of one the honor of all.
Question: What is the relation of Bahaism to the ancient Zoroastrian religion?
Answer: The religions of God have the same foundation but the dogmas appearing later have differed. Each of the Divine religions has two aspects. The first is essential. It concerns morality and development of the virtues of the human world. This aspect is common to all. It is fundamental; it is one; there is no difference, no variation in it. As regards the inculcation of morality and the development of human virtues there is no difference whatsoever between the teachings of Zoroaster, Jesus and BAHA'O'LLAH. In this they agree; they are one. The second aspect of the Divine religions is non-essential. It concerns human needs and undergoes change in every cycle according to the exigency of the time. For example, in the time of Moses, divorce was conformable to the needs and conditions. His Holiness Moses therefore established it. But in the time of His Holiness Christ, divorces were numerous and the cause of corruption. As they were not suitable for the time, He made divorce unlawful, and likewise changed other laws. These are needs and conditions which have to do with the conduct of society. Therefore they undergo change according to the exigency of the time. For example, His Holiness Moses dwelt in the desert. As there were no penitentiaries, no means of restitution in the desert and wilderness, the laws of God were "An eye for an eye, a tooth for a tooth, an ear for an ear." Could this be carried out now? If a man destroys another man's eye are you willing to destroy the eye of the offender? If a man's teeth are broken or his ear cut off will you demand a corresponding mutilation of his assailant? This would not be conformable to conditions of humanity at the present time. If a man steals shall his hand be cut off? This punishment was just and right in the law of Moses, but it was applicable to the desert where there were no prisons and reformatory institutions of later and higher forms of government. Today you have government and organization, a police system, a judge and trial by jury. The punishment and penalty is now different. Therefore the non-essentials which deal with details of community are changed according to the exigency of the time and conditions. But the essential foundation of the teachings of Moses, Zoroaster, Jesus and BAHA'O'LLAH is identical, is one; there is no difference whatsoever."
Question: Is peace a greater word than love?
Answer: No! love is greater than peace,
for peace is founded upon love. Love is the
objective point of peace; peace is an outcome
of love. Until love attains, peace cannot be;
but you may have peace without love. The[Page 29]
love which is from God is the fundamental.
This love is the object of all human attainment,
the radiance of heaven, the light of man.
Question: Will you state the tenets of your faith?
Answer: First: Investigate the Reality. Man must leave imitation and seek Reality. The contemporaneous religious beliefs differ because of their allegiance to dogma. It is necessary therefore to abandon imitations and seek their fundamental Reality.
Second: Oneness of humanity. All human creatures are the servants of God. All are submerged in the Sea of His Mercy. The Creator of all is one God; the provider, the giver, the protector of all is one God. He is kind to all: why should we be unkind? All live beneath the Shadow of His Love; why should we hate each other? At most it is this: There are certain people who are ignorant; they must be educated. Some are like children; they must be trained and educated until they reach maturity. Others are sickly, intellectually ill, spiritually ill; they must be treated and healed. But all are the Servants of God.
Third: Religion must be conducive to love of all; the cause of fellowship, unity and light. If it be the cause of enmity, bloodshed and the cause of hatefulness, surely its non-being is better than its being, its non-existence better than its existence. Religion and science are twins. Religion and science correspond, but if a question of religion be not reasonable and cannot agree with science, it is imagination and not worthy of credence.
Fourth: Equality between men and women. In all degrees they are equal. The readjustment of the economic laws for the livelihood of man must be effected in order that all humanity may live in the greatest happiness according to their respective degrees.
Fifth: Spiritual brotherhood. All mankind must attain to spiritual fraternity, that is to say, a fraternity in the Holy Spirit; for patriotic, racial and political fraternity are of no avail. Their results are meager, but divine fraternity, spiritual fraternity is the cause of unity and amity among mankind. As heretofore material civilization has been extended, the Divine civilization must be promulgated. Until the two agree, real happiness among mankind will be unknown. By mere intellectual development and power of reason man cannot attain to his fullest degree; that is to say, by means of intellect alone he cannot accomplish the progress effected by religion. For the philosophers of the past strove in vain to revivify the world of mankind through the intellectual faculty. The most of which they were capable was educating themselves and a limited number of disciples; they themselves have confessed failure. Therefore the world of humanity must be confirmed by the breath of the Holy Spirit in order to receive universal education. Through the infusion of Divine Power all nations and peoples become quickened and universal happiness is possible.
These are some of the principles of the Bahais.
Question: Will women or men aid this new religion most? Which will be most capable?
Answer: In Persia the men have aided it more, but in the West perchance the women. In the West women evidently have precedence in religion, but in the East men surpass the women.
Question: What will be the food of the united people?
Answer: As humanity progresses, meat will be used less and less, for the teeth of man are not carnivorous. For example, the lion is endowed with carnivorous teeth which are intended for meat and if meat be not found, the lion starves. The lion cannot graze; its teeth are of different shape. The formation of the lion's stomach is such that it cannot receive nourishment save through meat. The eagle has a crooked beak; the lower part shorter than the upper. Were it to try to pick up grain it would find it impossible; were it to try to graze, it would fail. Therefore it is compelled to partake of meat. But the domestic animals, the cow, horse, donkey, sheep, etc., have herbivorous teeth formed to cut grass which is their fodder. The human teeth, the molars, are formed to grind grain. The front teeth, the incisors, are for fruits, etc. It is therefore quite apparent, according to the implements for eating, man's food is intended to be grain and not meat. When mankind is more fully developed the eating of meat will gradually cease.
Let us wish that we here tonight may become great factors in bringing about this spiritual and human unity, which is the object of Abdul-Baha's life and mission, and all of which is thoroughly in accord with the teachings and prirciples of religion.
ABDUL-BAHA AT FOURTH UNITARIAN CHURCH, BEVERLY ROAD, FLATBUSH, BROOKLYN (REV. LEON A. HARVEY, PASTOR), JUNE 16, 1912.
WE thank Thee, O God, for him whose voice shall speak this morning. We thank Thee that he has touched so many hearts with a great and beautiful message. May strength still be given him for the years to come. May the world come more and more to see the great vision which he beholds. May we each do our little part to help realize this vision in our hearts and in the hearts of others,—this vision of the Love of God and love for men,—this sense of our common fatherhood and universal brotherhood. Bless us, strengthen us in all high things and guide us to the world everlasting. Amen!
In 1844 there arose in Persia a man who called himself the "Bab," the "Door." We can think of him as a John the Baptist. He heralded a new Prophet. This Bab, like the reformers of old was persecuted and became a martyr to his Cause. But his martyrdom was not in vain. About six years later he gave up his life. In 1852 there arose One who proclaimed Himself the Liberator, the Saviour of the world whom the Báb had announced and heralded. For this He, too, was persecuted as the Báb had been. For forty years He was a prisoner and exile. The little city of Akka was the last place of His imprisonment. From childhood, the speaker of today Abdul-Baha Abbas shared the persecution, exile and imprisonment of this Great One BAHA'O'LLAH. In the year 1892 this great man died after declaring that His mantle should fall upon His eldest son who is here with us this morning.
But although they were prisoners in this little town, the gospel of universal brotherhood for which they stood had gone forward and outward; the glad-tidings that there is a center, a core at the heart of all religions which is love to God, love to man. This is the gospel they saw and announced,—"Let men understand that they are brothers;—that brotherhood does not end at the national boundary;—let us acknowledge and establish this universal brotherhood." This was their gospel vision.
Now in the year 1893 there was a very wonderful meeting in this country of ours,—the "Parliament of Religions" in Chicago—where there gathered for the first time representatives of all the great faiths of the world. They sat upon the same platform and found they had the same gospel at the heart of all the religions,—the very thing that these people had been declaring off there in Persia and Syria.
It is a certain fact that from 1868 Abdul-Baha, the Servant of God, was a prisoner in Akka. People began to hear of this gospel; further and further the news spread, and they went there to receive his benediction and words. At last in 1908, the ban was lifted and he was free. During his whole life practically he had been a prisoner; now he is free, and he brings to you the result of that freedom, carrying this gospel around the world; this gospel of universal brotherhood; and though he brings it to you in a foreign tongue you will find when it is translated that it comes to us as the same great and beautiful message which is at the center of all our hearts in our highest and best moments.
This is a Unitarian Church, and this Day in the Arabic tongue may well be called "Yauml'ittihad" the "Unitarian Day." Therefore I consider it appropriate to speak to you upon the subject of "Unity."
What is Real Unity? When we observe the
human world, we find various expressions of
unity. First the unity of kind or species by
which man is distinguished above the animal.
Then there is racial unity, the separation of
humanity into distinct racial groups. In this
greater more comprehensive and important
unity we include all the posterity of Adam.
In reality it is one great household,—one
family. Again there is the unity of nativity,
the grouping of certain people in one fatherland,
one common boundary line. There is
also the unity of nationalism, a group of
people united by one bond of government,
agreed and in accord,—such as the French
nation, the German nation and so on. There
is the unity of tongue, which means that a
number of human beings use the same language
as a means of communication;—the
unity of politics which conserves the rights
of certain peoples who follow a particular
form of civil government. All these unities
are without real foundation;—no real result
proceeds from them. They are purely imaginary
because no real result is forthcoming. For
the purpose of true Unity is that real result[Page 31]
may come forth,—unlimited unity producing
unlimited result. From these limited unities
mentioned proceed limited outcomes. For instance,
from the unity of nativity at most the
results are limited;—like a family living
alone, solitary;—there is no boundless or unlimited
result produced.
But the unity which is productive of unlimited results is first a unity of mankind—that all humanity are sheltered beneath the glorious shadow of the All Glorious,—that all are servants of one God. For they all breathe the same atmosphere, all inhabit the same earth, all are sheltered beneath the same heaven, all receive effulgence from the same sun, all are under the protection of one God. This unity is the Most Great Unity and its results are lasting if humanity shall adhere thereto; but humanity has hitherto not held fast to this unity. Mankind has adhered to sectarian unities, and other various limited unities such as these of racial type, patriotic type, or unity of self interests; therefore no great results have been forthcoming. But it is certain the radiance and favors of God are encompassing, minds have developed, perceptions have become acute, sciences and arts have become widespread, and there is capacity for the promulgation and proclamation of the unity of humanity; and this unity is a type of that great unity which will produce marvelous results. This unity will make friends of all religions. This unity will make all warring nations loving. This unity will make all inimical kings amiable and amicable. This is the unity which will give the world of humanity peace and composure. This unity is a type of that unity which will cement together the Orient and the Occident. This unity will remove forever the foundations of warfare and hoist the banner of the "Most Great Peace." This unity is a type of that great unity which will make all the human family one. This unity is productive of the attractions of conscience in humanity. Another unity is the spiritual unity, the unity resulting from the breaths of the Holy Spirit. This unity is even greater than the unity of mankind. Human solidarity, or the unity of mankind may be likened to the body, whereas the unity from the breaths of the Holy Spirit may be likened to the spirit animating the body, for this latter unity is the very result of the breaths of the Holy Spirit. This is a complete unity. It will create such a condition in mankind that each one will sacrifice to the other and the utmost desire will be to forfeit life and all that pertains thereto to the other. This is the unity which obtained among the disciples of His Holiness Jesus Christ. This is the unity which existed among the prophets and holy souls. This unity is that type of unity which through the assistance of the Spirit is permeating the Bahais, so that each offers his life to the other, and the utmost desire is attainment to the good pleasure of the others. This unity is the unity which caused twenty thousand people in Persia to give their lives for it. This unity is the unity which made of the Báb a target for a thousand arrows. This unity is the unity for which BAHA'O'LLAH suffered imprisonment over fifty years. This unity is the very spirit of the world. The world is as a body, whereas this unity in relation thereto is the spirit. It is impossible for the body of the world to become animated without this vivification or spirit. His Holiness Jesus Christ—may my life be a sacrifice to him!—promulgated this unity among mankind. Every soul who believed on Jesus Christ became resuscitated or revivified through this spirit, attained to the highest zenith of eternal glory, realized the life everlasting, found the second birth and obtained the acme of good fortune.
In the Word of God there is still another unity, the unity of the Holy Manifestations of God, His Holiness Abraham, Moses, Jesus Christ, Mohammed, BAHA'O'LLAH, and The Bab. That is a unity heavenly, Divine, radiant, merciful; it is the One Reality which has appeared in various Manifestations. For example, the sun is one and the same, but its points of dawning are various. During the summer season it rises from the summer dawning point; in the winter season it dawns from the southern point of rising. Every month it appears from a certain zodiacal point. Although these dawning points differ, the sun is the same sun which has appeared from them all. The purpose is the Reality of Prophethood. The Reality of Prophethood is exemplified by the sun and the Holy Manifestations are like unto dawning places or zodiacal points.
There is also the Divine Unity, that is to
say, the Divine Entity. The Divine Spirit is
sanctified above concept of humanity. It cannot
be comprehended or conceived because it
is Infinite Reality and cannot become finite.
Human minds cannot surround that Reality
because all our concepts and thoughts of that
Reality are a creation of man, finite, intellectual
and not the Reality of Divine Being. For
example, if we should endeavor to have a[Page 32]
concept of Divinity that it is a living, almighty,
self-subsistent, everlasting Being, this
would be a concept apprehended by us, an intellectual
reality. This would not be the outward,
visible Reality. The outward, visible
Reality is greater than that which human
mind can conceive. We ourselves have an
external side; our concept, however, is the
product of our own brains and comprehended
by us. Therefore, the Reality of Divinity is
sanctified above that. That Reality of Divinity
has ever been in His holiness and sanctity
sanctified above our comprehension. It is holy
above our realization of it, but its Lights, its
Bestowals, its Traces, its Virtues have become
manifest in the Realities of the
Prophets, even as the sun which has become
resplendent in various mirrors. These Holy
Realities are as mirrors, and the Reality of
Divinity is as the entity or reality of the sun.
Although the sun reflects from the mirrors,
and its virtues and perfections become resplendent
therein, the sun does not descend or
condescend to stoop from its highest point of
majesty and glory and seek an abiding place
in the mirrors; it is in its heaven. It is in
its heaven of sanctity. At most it is this:
that its lights in these Mirrors become manifest
and evident. Therefore, the Bounty is
one, but the recipients of the Bounty are numerous.
There is Unity of Divinity, holy above
ascent or descent, holy above embodiment,
holy above comprehension, holy above idealization—Divine
Unity—the Prophets are its
mirrors, its Lights are revealed through them.
Its virtues become resplendent in them, but
the Sun of Reality never descends from its
highest point. This is the Unity of God—this
is Oneness—this is sanctity—this is
glorification whereby we praise and adore God.
God.
O my God! O my God! Verily these are servants at the threshold of Thy Mercy, and maid-servants at the door of Thy Oneness. Verily they have gathered in this great temple to turn to Thy Face of Glory, holding to the hem of Thy Garment, to Thy Singleness, seeking Thy good pleasure, and seeking ascent into Thy Kingdom. They receive effulgence from the Sun of Reality in this glorious century, and they long for Thy good-will in all great affairs. O Lord! Illumine their sights with a vision of Thy Signs and Riches; their ears with hearkening to Thy Word. Render their hearts replete with Thy Love, and gladden their spirits with Thy meeting; deign for them spiritual good in Thy earth and heaven, and make them the signs of unity among Thy servants, in order that the real Unity may appear and all may become united in Thy Cause and Thy Kingdom. Verily Thou art the Generous! Verily Thou art the Great! the Spiritual! Thou art the Merciful! the Clement!
I am glad to see these children. They are bright, radiant children. God willing, all of them may realize the hopes and aspirations of their parents.
Praise be to God, I see before me these radiant children of the Kingdom. Their hearts are in the state of the utmost purity; their faces are shining. They are ready to become the sons and daughters of the Kingdom. Thank God, they are following the acquisition of virtues and will be the causes of the attainment of the good points of humanity. This is the cause of Oneness in the Kingdom of God. Praise be to God! They have revered teachers who are kind. They educate them well, train them well, and long for confirmation in order that, God willing, like fresh plants in the garden of God, they may become refreshed by the downpour of the clouds of Mercy, grow and become verdant. In the utmost of freshness and delicacy may you at last bring forth fruit.
I supplicate God that these children may be reared under His protection, and that they may be kept beneath His favor and grace until all, like roses and flowers in the garden of human hopes and aspirations, shall blossom and become redolent of fragrance.
O God! Educate these children. These children are the plants of Thy orchard; they are the flowers of Thy meadow; they are the plants of Thy garden. Let Thy rain fall upon them; shine upon them with the heat of Thy Sun of Reality. Let Thy breezes refresh them, in order that they be trained, grow and develop, and appear in the utmost of beauty. Thou art the Giver! Thou art the Compassionate!
