Star of the West/Volume 3/Issue 4/Text
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Vol. III May 17, 1912 No. 4
Illustration: The "Servant of Baha" | 2 |
Public Meetings of the Fourth Annual Convention of Bahai Temple Unity—By Joseph H. Hannen | 3 |
Dedication of the Mashrak-el-Azkar Site (Illustrated)—By Honoré J. Jaxon | 5 |
Addresses of Abdul-Baha Delivered at Chicago, April 30th to May 5th, 1912 | 7 |
A Stroll With Abdul-Baha in Lincoln Park, Chicago (Illustrated)—By Honoré J. Jaxon | 27 |
Address of Abdul-Baha Delivered at Cleveland, Ohio, May 6th, 1912 | 29 |
[See article: "A Stroll With Abdul-Baha"]
"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 (May 17, 1912) Azamat No. 4
OF BAHAI TEMPLE UNITY.*
CHICAGO, APRIL 27th-MAY 2d, 1912.
By Joseph H. Hannen.IT BEGAN with the "Feast of Rizwan," Saturday evening, April 27th. The Chicago friends had invited the delegates and friends to join them in the celebration, and truly it was The Rizwan—the Garden of Paradise! The beautiful symbology of the Teachings was exemplified in reality, as in the perennial spring-time of the Bahai world—this gathering of the friends from far and near in the hospitable realm of Chicago—those who entered with "nothing but leaves" or in the budding of spirituality, blossomed forth beneath the congenial rays of the Sun of Truth, and in an incredibly short time the assemblage of more than 350 persons, seated about many tables, was a flower-garden, with many a rose, hyacinth, violet, anemone and all the sacred blossoms personified by as many sometime human beings; here and there a tall sunflower stood guard! Again some lofty tree wooed the sweet singing birds of the celestial realm. In quiet nooks clustered the blossoms of early spring, with surpassing fragrance, and there was none to measure or compare, the whole forming a divine picture of harmony. The hum of voices, softly modulated, arose like the song of the bees and the humming-birds, and the breezes of heavenly love wafted to and fro! And as one would expect in such a garden, there was no lack of the divine melody of the nightingale. Various birds, from every part of the world, contributed their songs, some tremulously vibrant, some triumphantly attuned. Let him doubt who will; those who were there know of the beauty of the garden; and as in the oriental tale so often told, the ones who enjoyed the rose-garden have returned, bearing with them armfuls of the flowers that all
*NOTE—The official report of the business sessions of the Convention will appear in our next issue.—Editors.
might know where they have been; and now comes the scribe with a few treasures pressed within the volume of recollection, and yet breathing a soft incense, mayhap, as they are disclosed.
To particularize: It is an easy transition from the picture of the garden to record that Mr. Charles H. Greenleaf presided. The harmony was first given audible expression when Mr. Mountfort Mills sang the "The Comforter Has Come," composed for the Convention of 1911 by Mrs. Emma C. Holmes. It was announced that a number of the friends from other cities would be called upon for five-minute talks, the limited time making it impossible to hear from all, and the subsequent meetings affording further opportunities.
To the writer was given the opportunity of telling a few incidents of Abdul-Baha's visit to Washington, and of repeating a message which he gave to Mrs. Goodall and Mrs. Cooper just before they left for Chicago: "My greetings and love, and say to the friends that I shall arrive in Chicago about the middle of the Convention."
The following were then called upon: Mr. McCormack, of Everett, Washington; Mrs. Clark, of Denver, Colo.; Dr. Clement Woolson, of St. Paul, Minn.
At this juncture a song, entitled, "The New Jerusalem," composed by Mrs. Louise R. Waite, was given its first presentation by Mme. Ragna Linne. We are privileged to give the words of this song, which was subsequently accepted and approved by Abdul-Baha:
"Rejoice and be glad all ye nations, for the
day of your salvation draweth nigh, and God's
Kingdom shall be established here on earth as[Page 4]
it is in Heaven. Therefore rejoice and praise ye the Lord."
O! come thou new Jerusalem,
- Thou city of the blest;
Wherein the Light of Bahá shines,
- And weary hearts find rest.
Where Heaven and earth are found anew,
- And passed away the old:
Where Love Divine rules over all,
- As Shepherd of one fold.
Thy gates shall ever open be,
- Thy Temple doors thrown wide,
Where every tear is wiped away,
- Each longing satisfied.
God's Promises shall be fulfilled,
- His Kingdom come on earth.
'Tis thou, O fair Jerusalem,
- The city of new birth.
Not in celestial realms alone,
- But here within each heart,
Shall be the new Jerusalem,
- Whose joys shall ne'er depart.
And every voice shall sing His praise,
- And glad Hosannas ring.
O, come thou fair Jerusalem,
- Thou city of our King!
Shahnaz Khanum.
The addresses continued in about the following order: Mr. Albert H. Hall, Minneapolis, Minn.; Mrs. Anna L. Parmerton, Cincinnati, O.; Mr. J. W. Latimer, Portland, Oregon; Miss Ella M. Bailey, San Francisco, Cal.; Dr. F. W. d'Evelyn, San Francisco; Miss Elizabeth Muther, Honolulu, H. I.; Mr. Louis G. Gregory, Washington, D. C.; Dr. Pauline Barton-Peeke, Cleveland, O.
A song by Miss Lee was a delightful intermission, and this was followed by greetings presented by Mrs. Fraser, Fruitport, Mich.; Mr. Roy C. Wilhelm, New York City; Mrs. Pauline Knobloch-Hannen, of Washington, who read an address of Abdul-Baha delivered in Washington; Mrs. Helen S. Goodall, of Oakland, Cal.; Mrs. Claudia S. Coles, of Washington, D. C.
A vocal solo by Mr. Paton was much enjoyed. Mr. Mountfort Mills delivered greetings and told incidents of Abdul-Baha's visit to New York City; Mr. Willard F. Ashton, who with Mrs. Ashton accompanied Abdul-Baha from Egypt, shared a few experiences, and then it was ruefully agreed that the hour for parting had arrived; this most difficult feature of Bahai gatherings, which causes us to long for the joys of the world to come because "There'll be no partings there!"
The closing number was the hymn "Softly His Voice Is Calling Now," in which all joined.
The "Lunch Club" of Mrs. Knox, at 20 East
Randolph Street, next to the Masonic Temple,
proved admirably suited to the occasion, lending
dignity and picturesqueness to the scene,
and the latter feature was enhanced by an
abundance of flowers at the tables, roses in
profusion and dainty bunches of arbutus, the
delicately fragrant harbinger of spring. While
mentioning locations, another thoughtful provision
for the comfort of the delegates should
be specified. Mr. Carl Scheffler opened his[Page 5]
studio, conveniently located down town, and
many were the joyful meetings there during
the first days.
Sunday morning, April 28th, a large public meeting was held in Corinthian Hall, on the 17th floor of the Masonic Temple. The hall was filled to overflowing. Mr. Albert H. Hall was the presiding officer, and on either side were Mrs. Finch of Seattle, Wash., and Mr. Gregory of Washington, D. C., completing a triumvirate whose spirituality was as eloquent in silence as in speech.
After a few moments' silence, musical numbers were contributed by a large and efficient chorus, under the direction of Mr. Albert R. Windust, with Mrs. Holmes at the organ and Miss James at the piano, assisted by a violinist, harpist and cornetist.
The Chairman read an address delivered by Abdul-Baha in Europe. This impressive contribution was followed by a song by the chorus.
Mrs. Hannen read an address cf Abdul-Baha in Washington, giving some of the principles of the Bahai teachings. Short addresses
By Honore J. Jaxon.
FITTINGLY on May 1st, a day dedicated the world over to the spirit of international brotherhood, the friends from near and far gathered on the Mashrak-el-Azkar grounds in Wilmette to await the visitation by Abdul-Baha. A committee on program had held various sessions in hope of serving by making suggestion of particular things that might be done; but in the event itself it was joyfully realized by the committee, with strong confirmation of the greatness of this cause, that Abdul-Baha needed no guidance other than that of the Holy Spirit. A Marquee tent, capable of holding about 500 persons, had been erected on the plateau which occupies the southeastern portion of the grounds; and a special entry way for Abdul-Baha's carriage had been prepared about the middle of the eastern side of the tract. Abdul-Baha made his entrance, however, from the northern side and the majesty and simplicity of his mien as he briskly advanced on foot toward the tent—a far spread line of the friends forming an escort just behind him—constituted a scene which will be remembered by those who witnessed it as one of the most impressive experiences of their lives. The very atmosphere seemed to thrill with the significance of this entry by the Servant of Bahá upon the first American "Dawning-Place of the Mentionings of the Most High."
Inside the tent seats for about 300 had been arranged in three concentric circles, with a broad open space in the center across which
the friends could read the love in each other's eyes; while around the outside circle ran a broad perambulatory in which standing room was found by those for whom the seating accommodation did not provide. The inner space was reached by nine equi-distant aisles or entrances, separating the seats, and through one of these, on the southeast side of this simply arranged Mashrak-el-Azkar, Abdul-Baha advanced to the inner circle and there delivered to the friends the address printed on page 8 of this issue.
At the conclusion of the address, the scene of the historic occasion was transferred from the tent to the open, where in the great ampitheatre afforded by the panorama of woods, fields and the expanse of water, ground was broken for the greatest of edifices, whose rising walls shall dispel the confusion of Babel and proclaim the day of the Most Great Peace and the solidarity of humanity!
For the doing of the first work a golden trowel was presented, by permission, by Miss Irene C. Holmes, of New York. Restoring the precious emblem to its leather case, Abdul-Baha next called for the implements necessitated by the gravelly nature of the soil, and in response there was brought to him first an axe and then a shovel. With these tools of the every-day life of the workers of the world Abdul-Baha and friends from every race present, excavated a resting place for a stone which had been brought to the spot as a loving contribution of material and labor by earnest Bahais from both east and west. It was truly a symbolic seed sowing for countless thousands of similar loving contributions—even as in the now glorified precedent of the volunteer building of the Mashrak-el-Azkar
at Eskabad in Russia. No programme made in advance was followed, but under the immediate inspiration this initial labor was thus made typical of united and harmonious volunteer service by every nation and kindred and tongue, the name of each being announced by Dr. Fareed as some native son or daughter in turn took hold of axe or shovel. Persia, Syria, Egypt, India, Japan, South Africa, England, France, Germany, Holland, Norway, Sweden, Denmark, the Jews of the world, the North American Indians were among the races and countries thus successively represented, and finally Abdul-Baha did the
closing work and consigned the stone to its excavation, on behalf of all the people of the world.
After Abdul-Baha had left for the city, the friends still lingered on, holding converse and counsel from the encircling seats within the great tent, or wandering in groups throughout the lovely grounds just breaking into the first leafage of spring. At the close a group picture was taken with the now historic Marquee tent in the background.
Public Meeting, Concluding the Bahai Temple Unity Convention, Drill Hall, Masonic Temple, Chicago, Tuesday, April 30, 1912.*
AMONG the institutes of the Holy Books is that of the foundation of Holy Edifices. That is to say, an edifice is to be built in order that humanity might find therein a place of meeting, and this is to be conducive to unity and fellowship amongst them. The real Temple is the very Law of God, for to that all humanity must resort, and that is the Center of Unity for all mankind. That is the collective center. That is the cause of accord and unity of the hearts. That is the cause of solidarity of the human race. That is the source of the life eternal. Temples are the symbols of that uniting force, in order that when the people gather there in a given edifice of God, in the house and Temple of God, they may recall the fact that the law has been revealed for them and that that law is to unite them. That just as this edifice was founded for the unification of mankind, the law preceding and creating this Temple was issued therefor. His Holiness Jesus Christ, addressing Peter, said: "Thou are the Rock, and upon this Rock will I build my church." This utterance of His Holiness was indicative of the faith of Peter. Namely that—This faith of thine, O Peter! is the very cause of uniting the various nations and summoning them to unite, and shall be the bond uniting the hearts. It shall be a cause of uniting the world of humanity. In brief, the purpose of places of worship and edifices for adoration is simply that of unity. in order that various nations, divergent races, varying souls, may gather there and among them amity, love and accord may be realized. The original purpose is this. That is why His Holiness BAHA'O'LLAH has commanded that a place be
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
built for all the religionists of the world;
that all religions and races and sects may
gather together; that the Oneness of the
human world may be proclaimed; that all
the human race is the servant of God, and
that all are submerged in the Ocean of God's
Mercy. The world of existence may be likened
to this place. It is the Mashrak-el-Azkar.
Just as the external world is a place where
various peoples of different hues and colors,
of various faiths and denominations, meet;
just as they are submerged in the same Sea
of Favors; likewise all may meet under the
dome of the Mashrak-el-Azkar and adore the
One God in the same spirit of truth, for the
ages of darkness have passed away and the
century of light has arrived. The imaginary
prejudices are in the process of dispersion and
the Light of Unity is shining. The difference
which exists among the nations and the
peoples is soon to pass away, and the fundamentals
of the Divine Religions, which are no
other than the solidarity and the oneness of
the human race, are to be established. For
six thousand years the human race has been
at war. It is enough! Now let them, for a
time at least, consort in amity. They entertained
enmity formerly. Let them for a period
exercise love. For six thousand years have
they negated each other. Each nation considering
the other as infidel. It is sufficient!
We must all know that we are the servants
of One God; that we are turning to One
God; that we have one Kind Father; that
we have one Divine Law; that we have one
Reality; that we have one Desire. Thus
may we live in the utmost of amity and love
together, and for this love, for this amity,
the Favors and Bounties of God shall surround
us; the world of humanity will be
reformed; the human kind will find a new
life, eternal light shall shine; merciful and
Heavenly morals shall become manifested.
The Divine policies shall rule, for the Divine
policy is the oneness of the human world.[Page 8]
God is kind to all. He considers all as His
servants. He does not exclude anybody, and
the policy of God is the correct and just
policy. No matter how complete human policy
and foresight be, it is imperfect. If we do
not emulate the policy of God, or if we refuse
to follow His dictates, that will be a
presumptive evidence of our saying, as it were,
that we know better than God; that we are
knowing and wise, whereas God is ignorant;
that we are sagacious, and God is not. God
forbid! We seek shelter in God's Mercy
therefor! No matter how far the human intelligence
shall advance, it is still as a drop,
whereas the Divine Omniscience is the very
Ocean. And now is it just for us to say that
a drop is imbued or endowed with qualities
wherewith the ocean itself is minus or not endowed?
To say that the policy of the atom
or the drop is greater and superior to that of
the Ocean? There is no greater ignorance than
this! At most it is this: That there are
some people who are as children. They are
ignorant, and with the utmost love are we to
educate them in order that they may become
wise. They are sick; they are ill. We must
tenderly care for them and treat them until
they become well. Their morals are unpraiseworthy.
We must train them in order that
they may become imbued with morals commendable.
Otherwise we are all the servants
of One God, and we are beneath the Protection
and Providence of One God. These
are the Institutes of God and the Foundations
of the Mashrak-el-Azkar, or His Temple. The
outer edifice is a symbol of the inner. May
the people be admonished thereby! I pray in
your behalf, that your hearts may be enlightened
with the Light of the Love of God;
that your minds may develop daily; that
your spirits may be set aglow with the fire of
His Glad-Tidings; until the Divine Foundations
in the human world may become promulgated.
And the first of these institutes is
the Oneness of the Human World and Love
among all mankind, and secondly is the Most
Great Peace. Praise be to God, this American
Democracy presents capacity, showing forth
their readiness to become the flag-bearer of
the Most Great Peace. May they be the hosts
of the oneness of humanity. May they serve
the Threshold of God and spread that which
is the good pleasure of God!
O Thou Kind Lord! This gathering is turning to Thee. The hearts are radiant through Thy love. The thoughts and the spirits are exhilarated through Thy Glad-Tidings. O God! Let this American Democracy become glorious in spiritual degrees even as it has aspired to the material degrees, and render this just government victorious! Confirm this revered nation to hoist the standard of the Oneness of Humanity; to promulgate the Most Great Peace; to become thereby most glorious and praiseworthy among all the nations of the world. O God! This American nation is worthy of Thy Favors and is deserving of Thy Mercy. Make it dear, near to Thee, through Thy Bounty and Bestowal!
Address of Abdul-Baha at the Dedication of the Mashrek-el-Azkar Grounds, Chicago, High Noon, May 1, 1912.*
TO-DAY you have endured considerable difficulty in coming out, withstanding the cold and wind; but the Power which has gathered you here is truly a colossal Power. It is the extraordinary Power. It is a Divine Power which gathers you hither. It is the Divine Favor of BAHA'O'LLAH which gathered you together. Therefore we praise God that this Power does assemble people in this fashion.
Thousands of Mashrak-el-Azkars, which mean the Dawning-Points of Praise for all religionists, will be built in the world. In the Orient and in the Occident of the world will they be built. But this Mashrak-el-Azkar, being the first one in the Occident, has great importance. In after years there will be many Mashrak-el-Azkars, even in this City of Chicago there shall be numerous ones established. In Asia there shall be many. In Europe there shall be many. Even in Africa there will be many. Even in Australia and New Zealand; but this is of great importance. In Ishkabad, Caucasus, Russia, the Mashrakel-Azkar has the same great importance, being the first one built there. In Persia there are many Mashrak-el-Azkars. Some have been houses which have been rented for that purpose. Others have given their homes entirely for that purpose, and in some places temporary and small places have been built therefor. In all the cities of Persia there are Mashrak-el-Azkars; but the great Mashrak-el-Azkar was founded in Ishkabad. Because it is the first Mashrak-el-Azkar, hence it possesses the superlative degree of importance. All the friends of Ishkabad agreed and put forward
*Translated by Dr. Ameen U. Fareed and taken
stenograpblcally by Joseph H. Hannen.[Page 9]
the greatest effort. His holiness the Afnan devoted all his wealth to it. Everything he had he gave for it. Hence such a tremendous edifice was built. A colossal effort was put forward. Notwithstanding their contributions to that Mashrak-el-Azkar, they have, as you know, contributed to you here in this city. Now that one is almost complete, that is to say, with all its gardens. That Mashrak-el-Azkar is centrally located. It has nine avenues, nine gardens, nine fountains, so it is nine on nine, all nines. It is like a beautiful bouquet. Just imagine an edifice of that beauty in the center, very lofty, surrounded centrally by gardens, variegated flowers, with nine avenues interlacing nine gardens, nine ponds and nine fountains, and see how delightful it must be! That is the way it should be. It is matchless, most beautiful! Such is the design. And now they are at work building a Hospital and a School for Orphans and a Home for the Cripples and a large Dispensary and a Hospice. They are now planning, thinking of these things. When that, God willing, shall be completed, it will be a Paradise! There will be no greater geometry than this, and I hope that in Chicago it shall be like this. It will be even so. Therefore endeavor to have the ground circular in shape. If possible even exchange certain parts in order to have a circular piece; not to have a triangle. The Mashrak-el-Azkar could not be triangular in shape. It must be circular.
Address of Abdul-Baha at Hull House, Chicago, April 30, 1912.*
I WISH to discuss for you a philosophic subject—a subject of Divine Philosophy, which is abstruse in its nature, and I want your closest attention for its consideration.
In all the existing beings of the phenomenal world there are two aspects, one common to all species and one a distinguishing feature of each phenomenal being. All existing beings, as regards their material aspect or bounty, are alike, for all are material. But there is a point of distinction. As regards their bodies, the material of which they are formed, they have that in common, they are one, but as regards the kind and specie there is a distinction. The mineral and vegetable, the animal and the human, are all material as far as bodies are concerned. That is what is philosophically termed the Point of Contact,
* Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
or common to all. But as regards the distinction of kind, the mineral is distinct. The vegetable is distinct from the animal and as regards the peculiar kind and specie man is distinct from the animal. That is the point of distinction. If the points of contact, which are the material points and common properties to human nature, overcome these peculiar points of distinction, then unity is assured. On the other hand, if the points of differentiation or distinction should overcome the points of contact, then difference results.
Now, the question of the colored and the
white is one in which both, as regards the
material, are one and there are certain points
of distinction. Their points of contact are
numerous, for the colored and the white
are both human or body, and both have
what is known as the body vegetative, both
have the tangible properties. These are the
points of partnership. It has become evident,
therefore, that the points of contact between
the two are four; both are material, human;
both, the same as the vegetable, have that
property augmentative; both, as the animal,
have the tangible senses, and both are endowed
with intelligence. And as regards you here in
this country, there is another point of importance,
namely, patriotism. That is common to
both. And from the standpoint of language,
you share that, both of you speak one tongue,
and you have in common the same civilization.
And now, with these numerous points
of partnership or contact and the one point
of difference, which is of the least importance,
that of color, are you going to allow this least
of differences, namely, that of color, to separate
you? From the standpoint of the body,
you have that in common. The property augmentative
you have in common. All the five
senses and tangible properties of man, you
share. As regards intelligence, you are both
endowed therewith. Patriotism is common to
both. From the standpoint of language there
is a point of contact. Your civilization is one
and the same. From the standpoint of religion
you are one and the same. One point
of distinction, and that is in color. Is it meet,
is it becoming, with all these points of contact,
for this least point of distinction or difference
should there be any separation or difference:
Indeed, not! God is not pleased,
nor is any intelligent man pleased, nor is any
reasonable man willing to have any difference
because of that. But there is need of a great,
powerful agent which can overcome all these
prejudices. A power which nothing in the[Page 10]
world can withstand, and which may overcome
all other powers, and that great power is the
Love of God, which power can overcome all
forces, and I hope that that one power may
eradicate this one point of difference and may
unite you all, so that hereafter there shall be
no distinction. His Holiness BAHA'O'LLAH
has proclaimed to the world the Oneness of
the world of humanity. He has caused the
various nations and divergent sects and creeds
to unite, and He has declared that the difference
in color in the human kingdom is similar
to the differences of the flowers, the variegated
flowers in a garden. If you enter a garden,
you will see yellow flowers, white flowers,
black, variegated flowers, the red flower for
example, in the utmost of delicacy and beauty,
radiant, and each one through difference lends
a charm to the other. Hence this difference
in the human kingdom is similar to that.
If you were to be ushered into a garden
where all the flowers were of the same hue or
color, how monotonous it would be!
Therefore he has said that the various colors of human kind, one white, one black, one yellow, one red, lend a harmony of color and beauty to the whole. Therefore all must associate with one another, even as flowers consort harmoniously together in a given garden.
Address of Abdul-Baha at the Fourth Annual Conference, The National Association for the Advancement of Colored People, Handel Hall, Chicago, April 30, 1912.*
GOD has stated in the Bible, the Old Testament, "We have created man in our own image and likeness." This statement indicates the fact that man in some particular is of the image and likeness of God; that is to say, the Perfections of God, the Divine Virtues, have become reflected or revealed in the human reality. Just as the effulgence and the light of the sun, when cast upon a mirror, is reflected fully, gloriously, if the mirror be polished, so likewise the virtues of Divinity are possible of reflection in the human reality. And this makes it evident that man is the most noble of God's creatures. When you observe created beings, you find that the mineral kingdom is endowed with certain virtues. And we observe that the vegetable kingdom has not only the virtues of the mineral kingdom but it is endowed with another property,
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
or, namely, the virtue augmentative or
the power of growth. The animal kingdom
possesses the virtues or powers of the mineral
kingdom plus those of the vegetable kingdom,
and moreover it possesses certain peculiar
properties of its own. The human kingdom is
endowed with the virtues or perfections of the
mineral kingdom and those of the vegetable
kingdom, and the perfections of the animal
kingdom, and moreover has the human virtues.
This makes it evident that man is
superior and most noble, and he is the most
glorious of beings! Man is the microcosm
and this endless world is the macrocosm. But
the mysteries of the macrocosm, the greater
world, are expressed or revealed in the microcosm
or the lesser world. The tree is the
greater world, so to speak, and a seed holds
the relation of the lesser world. But the
whole of the tree is potentially latent in the
seed. An immense tree, a colossal tree, is
latent or hidden within a small seed. So
when this seed is cultivated, is planted, then
it is made possible of revelation. Likewise
the greater world, the macrocosm, is latent
and involved in the microcosm or the lesser
world, and that is the universality of the virtues
which is particularized in man. This
man who has been called the image and likeness
of God: Let us find out just where and
how he is the image and likeness of the Lord,
and what is the standard or criterion whereby
he can be measured. The criterion or the
standard can be no other than the Divine virtues
within men, which are Divine and after
His image. Therefore every man who is
imbued with the Divine qualities, who reveals
the heavenly perfections and heavenly
morals, who is an expression of the praiseworthy
attributes, ideal in nature, is verily an
image and likeness of God. If a man should
posses wealth, can we call him an image and
likeness of God? Or is human honor the
criterion whereby he can be called the image
of God? Or can we apply a color test as a
criterion, and say such and such an one is
colored with a certain hue and he is, therefore,
in the image of God? Can we say, for example,
a man who is green in hue is an image
of God? Or can we make another distinction,
saying that one who is white is any more an
image of God? Is simply the white color a
criterion whereby man is to be judged? And
shall we make a sweeping statement like
that? Or is it reasonable for us to choose
the dark color, supposing we say a colored
man is, after all, the image and likeness, just[Page 11]
because of his color, or the red-skinned man,
shall he be the image and likeness of God?
Or shall we declare the yellow race to be a
creation and therefore an image and likeness
of God? Can we say simply that so and so
is yellow in color, therefore he must be an
image and likeness of God? Hence we come
to the conclusion that colors are of no importance.
Colors are accidental in nature.
That which is essential is the humanitarian
aspect. And that is the manifestation of
Divine virtues and that is the Merciful Bestowals.
That is the Eternal Life. That is
the baptism through the Holy Spirit. Therefore
let it be known that color is of no importance.
Man, who is the image and likeness
of God, who is the manifestation of the Bestowals
of God, is acceptable at the Threshold
of God whatever be his color. Let him
be blue in color, or white, or green, or
brown, that matters not! Man is not to be
pronounced man simply because of bodily attributes.
Man is to be judged according to
his intelligence and to his spirit. Because he
is to be judged according to spirit and intelligence,
therefore let that be the only criterion.
That is the image of God. If man's temperament
be white, if his heart be white, let his
outer skin be black; if his heart be black and
his temperament be black, let him be blond, it
is of no importance. Therefore, of all importance
is the character of the heart. The heart
which is brighter, in the estimation of God,
is dearer. Inasmuch as God has endowed man
with this Bestowal, such a favor, that he is
called the Image of God, this is truly a great
station. And this great station is not to be
sacrificed for color's sake.
Address of Abdul-Baha, Plaza Hotel, Chicago, May 2, 1912.*
IN this Cause the question of consultation is of the greatest importance. But the spiritual consultation, not physical consultation. In France I visited the Senate, the Parliament. I did not like their system at all, for consultation must have for its aim the arrival at truth and not opinionated opposition. When there shall be opposition or inimical opinion, it is very bad. I found that they altercated, by worthless or useless altercations, each one presenting a certain angle or a certain word, someone would oppose him, and then there was a turmoil, and it happened
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
that while I was there two of them got
up and had a fight. I said, this is not parliamentary
consultation. This is a fiasco! What
is the use of going to theatres and spending
your money? Come to the National Assembly
and see what is going on! It is more entertaining
than the theatre. Call it a play and
not the Parliament. The purpose is this, that
consultation must have for its aim or object
the investigation of truth. He who expresses
an opinion must not voice his opinion as
if that opinion is correct or right, but he
must give it as a contribution to the consensus
of opinion, for the light of reality becomes
apparent when there is a coincidence
of two opinions. Because when you have
the flint and the steel, you will have a spark
produced when the two come together. The
negative force and the positive force coming
together produce, as it were, electricity. It is
the friction of the two which is productive of
light. That should be the object. With the
greatest or the utmost serenity, sobriety,
soberness of temperament, with the utmost
state of tranquillity, perfect composure and
absolute calm and composure should man
weigh his opinions. But before expressing
his own opinion he must weigh the opinion
previously expressed. When he sees that the
opinion previously expressed is better, he must
immediately accept it. He must not be wilful
in having an opinion of his own. This we
call the endeavor at arrival at unity or truth.
That is very good. But should it be an opposition
and cause dispersion, it is very bad. It
is better then to have one opinion, because the
individual opinion of a wise man, a sagacious
man, is better, but if it is simply opposition or
altercation in which varied and divergent
opinions will be presented, then there is need
of a judicial body to discuss the opinion expressed.
Even the majority of opinion, because
though the consensus of opinion, that
is to say, the quorum, may decide upon a
thing, that may be incorrect. A thousand
people may give an opinion and may be mistaken,
and one sagacious person may give an
opinion and be right. That is possible, too.
Hence consultation must be that of love. It
must be spiritual, in the utmost of love must
it be. The members must be in the greatest
spirit of fellowship toward one another, so
that good results may be forthcoming. That
is the foundation. In the realm of consultation
the greatest was the council held by the
disciples of Jesus Christ after His ascension
or departure. That was consultation. They[Page 12]
got together on the summit of the mount;
they said: "His Holiness, Jesus Christ, has
been crucified and we have no intercourse
with Him, therefore we must be loyal and
faithful to Him, we must appreciate Him, He
resuscitated us. He made us wise, He gave
us life. We must be faithful. What shall
we do?" And they held council. One of them
said, "We must detach ourselves, that is to say,
lessen our attachments; with attachments or
fetters we cannot do this." Everybody said:
"That is so." Another among them said:
"Either we must be married and be faithful to
our wives and children, take care of our families,
or we must serve our Lord freely without
these ties. We cannot keep families, care for
them, and at the same time herald the Kingdom
in the Wilderness. Therefore, those men
who have not married, would better not marry,
and those who have married must provide
means of sustenance and comfort for their families,
so they will not be in need, and then leave
them in comfort and depart." They said:
"That is right." And there was no disagreement
or dissenting voices. All agreed. The
third said: "To do some worthy deed you
have to be self-sacrificing. If we should want
to be at ease and also teach, these two will
not coincide. From now on we must forego
ease, we must accept every difficulty. Everybody
said: "That is right." The fifth said:
"O, this has another aspect! For Jesus' sake
we shall be beaten, we will be imprisoned, we
will be exiled. They may kill us. Let us read
this lesson from now. Let us know that we
may be beaten, we shall be banished, we shall
be cursed, we shall be spat upon, and we may
be killed. Let us accept all this. Surely we
will! That is right!" And after this Council,
from the summit of the mount they descended,
and each one took a direction. That is the
kind of consultation! That is spiritual consultation.
Not that if one should express an
opinion the others should rise against him like
the French Parliamentarians and fight each
other!
Address of Abdul-Baha to the Federation of Women's Clubs, La Salle Hotel, Chicago, May 2, 1912.*
THE function of the sun as a luminary is to reveal the realities of objects. All that which is potential within the earth, through the heat and light of the sun is revealed
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
or unfolded. That which is hidden
within the tree through that luminary is
brought forth and exposed to view. So that
we can say a function of the sun is the revelation
of things mysterious and things hidden
within the earthly objects. Inasmuch as this
is the century of light, the Sun of Reality has
gloriously revealed itself towards all humanity.
One of the great things which was hidden
in the realm of existence was the potential
capability or capacity of womankind.
Through the light of the Sun of Reality in
this age of illumination, the light and capability
of womankind has become manifest to
the extent that the equality of man and woman
is an established fact. In past ages, woman
was wronged and oppressed. Alas! most
especially was this the case in Asia and in
Africa and in Australia. In these three continents
women were most greatly oppressed.
So much so that in certain parts of Asia
women were not considered as members or
parts of the human kind. They considered
womankind as an inferior people, or race, or
kind. There is a certain people, known as
the Nosyrians, who held to this belief for a
long period, namely, that woman was the
manifestation of the evil spirit or Satan, and
that man alone was the manifestation of the
Merciful One, or the Lord. At last this century
of light arrived. In this age the realities
of things have been exposed. Many mysterious
things became revealed, and among
them was this very subject. So that outside
of Europe and America, even in the Orient
today it is a well-known fact, if not well
practiced, that womankind is equal to mankind.
There have appeared women who have
been verily the signs of guidance, might and
power! Some have been notable poets. Some
philosophic minds. Some brave and courageous.
Among the brave were those who
exhibited their valor and courage on the battlefield.
And the poetesses have left their
poetical works, which are masterpieces of
poetry. To the latter class belongs Kurrat-el-Ayn,
who was a Bahai. She was the one
who discomfited all the learned men of Persia.
In whatsoever meeting when she entered
the learned were silent. She was so well
versed in the philosophy and science of the
times that the learned men always considered
her first. And her courage was unparalleled,
to the extent that she withstood her enemies
until she was killed. She withstood a king
and monarch, the Shah of Persia, who was
a most despotic man, a despot who through[Page 13]
his decree could kill a thousand men each
day. There was not a day during which he
did not kill many people. This woman, singly
and alone, was capable of withstanding such a
monarch until her last breath, and then she
offered her life—forfeited it. Consider what
mysteries have been revealed! All this has
been due to the effulgence of the Sun of
Reality, which in this century and this age
has become gloriously manifested. Man
must impartially investigate the reality. He
must not be prejudiced. What is the difference
between man and woman? Both are
human. In all functions and powers they
are co-partners. At most it has been this:
That woman has not had the opportunities
which man has so long enjoyed, especially
education. She has not had military tactics.
If she cannot go on the battlefield and kill,
is that a shortcoming? Supposing she has
not used a gun, nor worked the cannon.
If we present a cannon to a woman and
ask her to fire it and she should fail, is that
an imperfection? At most we can say such is
a compliment or praise to her, that in the
hardness of the heart she is inferior to man!
If we say to womankind, Come along and kill
people, they will say—I cannot do it. Now
that is not a shortcoming! But be it known
that if womankind had been trained according
to military tactics, I believe that they could
kill as many too. But God forbid womankind
to learn military tactics! May they never
make up their minds to take up the gun. Because
that is not a glory. Home-making and
joy-creating and comfort-making are truly
glories of man! Man should not glory in
this, that he can kill people. Man should
glory in this, that he can love. When we
study the realm of existence and consider the
various kingdoms other than the human kingdom,
we discover that the male and the female
are not the distinction of gender peculiar to
men. Nay, rather, in all created beings there
is this distinction of kind. Among the animals
there is the female and the male, but is
there any superior distinction made by them?
In the plant life or the vegetable kingdom
we find likewise the masculine and feminine,
but there is no difference whatsoever between
the male and the female. And if we should
impartially investigate the matter, perchance
we may find that the female is preferable or
superior to the male, because in the vegetable
kingdom there are some trees, the female
order of which is fruitful, whereas the male
is fruitless. For example, the male fig tree
is fruitless, whereas the female fig tree is
fruitful. The male palm tree is valueless,
whereas the female date tree is fruitful. Now,
when we find that in the other kingdoms
among the existing things, in the animal and
the vegetable, there is no distinction between
the male and the female, is it becoming of
man to make such a distinction? The male type
of the animals does not glory in its being male
and in its being superior at all to the female.
In fact, an equality is manifested. Is it meet
that man, so superior as a creature, should
deprive himself of this equality which the animals
enjoy? The male animals do not exercise
this attitude. They declare that they are
equal with the female. In all the rights they
consider themselves equal. How is it possible
that man, the most reasonable and the most
noble, should consider himself superior?
Whereas, as a matter of fact, they are all the
Servants of one God and all are considered in
His estimation as human; and when we find
that the word "man" is used as a generic name
it applies to all creatures, especially humankind;
for example, in the Bible the statement
is made that "man is created after our own
image and likeness,"—that does not mean that
the female was not created. That applies to
her as well as to man. "We have created
man after our own image and likeness." You
may be interested to know that in Persian
and Arabic there are two words distinct, which
in English are translated "man"; in Persian
and Arabic there is this distinction, when the
word "man" is used in one sense it means
both man and woman, and the pronoun is
referable to both, whereas there is a word
which distinguishes the male and the female.
We use the word "man" as applicable to man
alone, as though it referred to the male alone,
whereas it does not at all. We use the word
"man" in English as applicable to both. In
the Hebrew it is the same.
That which God has not created, that distinction
which He has not made, we must not
observe. It is a superstition. The thing which
is to be considered, however, is this: that
womankind must be more highly educated.
They must have equal opportunities with men.
There must be no difference whatsoever between
their education. And until this reality,
namely, the equality between the male and
the female in the human kingdom, is fully
established, is fully realized, the highest attainment
for society is not made possible.
Supposing womankind is inferior to man in
a certain degree, even if that be the case that[Page 14]
is not to be considered, because this very distinction
is going to create discord and trouble.
They will say, well, if womankind is inferior,
therefore she is not to be qualified with all the
qualities man has. In brief, man thinks himself
superior. And their ambition may wax
cold, saying that we will not attempt to
reach because it is creationally impossible.
This love of advancement would wax less.
They would become helpless. On the contrary:
We must declare that their capacity is
greater. When man endeavors to educate a
person, he should inspire him with hope and
ambition so the susceptibilities for progress
may increase. He should not be told that
he is inferior or weaker in qualities. If you
tell a pupil in the school that his intelligence
is less than the other pupils, it is a very great
drawback for his advancement. On the contrary,
he must be encouraged to advance, saying—You
are most capable and if you endeavor
you will reach the highest pitch, and
that is the way it should be.
In short, my hope is that in the five continents, where this is not fully established, it may be established and the banner of equality may be raised. And let it be known once more that until womankind and mankind realize this equality, progress is not made possible. The world of humanity consists of two divisions, of two parts. One part or member is woman, the other is man. Until the two are equal in strength, the oneness of humanity cannot be realized. And the happiness of humankind will not be a reality. God willing, this is to be so.
Address of Abdul-Baha at he Bahai Women's Reception, La Salle Hotel, Chicago, May 2, 1912.*
WHEN we cast a glance at all creational beings, we find that the three forms of life are in need of an education. For example, in studying the mineral and the vegetable kingdoms, we find that the gardener has a function there in educating the trees. A tree under the training of a gardener daily progresses and grows. It presents an extraordinary growth. If it be wild and fruitless, by the process of grafting it will become fruitful. If it be small it can be made a big tree, and it can be a beautiful and fresh and verdant tree. But a tree which is bereft of the training of the gardener daily
*Translated by Dr. Ameen U. Fareed and taken stenographically by Joseph H. Hannen.
retrogresses and becomes absolutely deprived of its fruitage. It will become a tree of the jungle. Its fruit shall be exceedingly bad. It may become entirely bereft of fruitage. Likewise, when we observe the animal kingdom, the animals which have come under training in their world, daily progress and advance. Nay, rather, they will become beautiful as animals. They may even develop in their intelligence. For example, take the Arabian horse. How intelligent it has become! How well educated and trained it has become! How polite even this horse has become! This is not other than the result of education. But as to the human world, it is a self-evident fact that it is more in need of an education than the other existing beings. Consider the inhabitants of Africa and the inhabitants of America: What a vast difference is observable! How the people have become civilized here, and there they are still in the utmost state of savagery. What is the cause of that savagery and the reason for this civilization? It is an evident thing that education is responsible therefor. Education has given the inhabitants of America this civilization, but lack of education has rendered the Africans still savage. Consider how effective, therefore, is education in the human kingdom. It renders the ignorant wise; the man who is a tyrant a merciful one; the blind seeing; the deaf attentive. The imbecile even intelligent. How vast is this difference! How colossal is the difference between the man who has been educated and the man who has not been educated. This is the effect when the teacher is only an ordinary material one, like all other human teachers.
But Praise be to God! Your teacher, your
instructor is BAHA'O'LLAH! He is the teacher
of the Orient and the Occident. He is the
very teacher of the world of divinity. He
is the teacher of spirituality. He is the very
Sun of Truth. The lights of His education
are radiating even as the glorious sun radiates.
See what it has done! How it is educating all
humanity, that I, a Persian, have come here
to a meeting of yours—revered souls on the
American Continent—and am standing here
before you with the greatest love, expounding
to you. This is not other than through the
love of the training of BAHA'O'LLAH, which
has united and can unite the hearts in this
fashion. Even so has it enlightened the
world! Even so has it breathed the Spirit of
God into men! Even so has it resuscitated
the hearts of men! Therefore, Praise ye God![Page 15]
that you have been ushered beneath the education
of this One, who is the very Sun of
Reality, and who is shining so resplendently
upon all humankind, endowing all with the
life everlasting. Praise be to God! a thousand
times!!
The Plaza, Chicago, Thursday Morning, May 2, 1912.*
I FIND this morning that the city is enveloped by a fog and mist. It is a good city, but it is befogged. When I find a city with sunshine then it is beautiful. Just as fog and mist conceal the sun, likewise the human susceptibilities, in their imaginations, conceal the Sun of Truth. Consider the radiant sun, how beautiful the sight, and how its glory pleases the eye, but this mist and haze causes man to be deprived of the Sun of Truth by being obscured through his imaginations. These mists are as so many imitations, the clouds concealing the sun. But the sun rises and disperses these mists from its different dawning points, at one time rising from the northeast, then from the east, then from the southeast, until we have a clear vision of its glory, from the zenith. In the same manner each nation is directed to the dawning points, each to a particular rising place and each dawning point of religious light is made manifest, but after a time the dawning point is being worshipped instead of the sun itself, which is ever one and forever stationary in the heavens. Differences have arisen on this account and caused clouds and mists to again overshadow the glorious Sun of Reality. When again all this haze of imitations be dispersed, then all will see the Sun aright and see it as one by all nations. Thus all nations will finally become as one.
These clouds hinder the sun, therefore we must endeavor to the utmost to dispel these clouds and mists of superstitions. May all unite thereon and be enlightened, for the sun is one and the radiance and bounty is one. All inhabitants of the earth are the recipients of the Bounty of one Sun and none are favorites; all are beneath its shadow, but strife and battle make a complex cause out of a simple one, and then, alas! the clouds will obscure the Light of Reality and disunion will result. Make use of intelligence and reason, so that you may disperse the dense clouds from the horizon, and all hold to the Reality of all of the prophets. It is most certain that if human
*Translated by Dr. Ameen U. Fareed and taken stenographically by Mrs. Marzieh Moss.
souls should reasonably consider and use respective intelligence on the matters of God, then the power of God will dispel all these clouds, and realities will appear as one Light, one Truth, one God, one Love, and one universal Peace.
Plaza Hotel, Chicago, Thursday Night, May 2, 1912.*
OBSERVE the kingdom of genesis and examine carefully all created objects, and we discover the order of creation. Take the ferocious animals, which are not to be seen in their earliest childhood, even in the later days of their lives but rarely; take for our consideration the planets as part of the great creation, and we find all are subject to a universal law, a law which is most complete, most perfect, which cannot be surpassed. That is why a great philosopher, a very wise man, has declared thus: "There is no greater or more perfect system in the realm of genesis than that which already exists." The materialists or atheists state that this symmetry, this perfect order, which exists in nature is due to nature. They say that this order, this composition, this decomposition, this existence, this non-existence are all the exigencies of nature. It is nature which governs and rules over all created beings, and all existing objects or phenomenal objects are captives of this nature; even man is an exigency of nature. When we carefully study we find that this phenomenal being, or this world, is subject to an exact order. It is under law, a universal law, but the question arises as to whether or not this order, this perfect symmetry which exists in nature, is caused or is due to nature itself, or whether it is due to a divine rule. The materialists declare that it is an exigency of nature for the rain to fall upon the ground, and that if it were not for the rain, nature would not become verdant; that if the cloud shall cause a downpour, if the sun shall send forth its heat and light (provided the earth be possessed of capacity), it is impossible not to conceive vegetation under these conditions. Therefore the plant life is subject to nature; it is a sign of nature. The fire has as its natural property the function of conflagration or burning; fire burns. Inasmuch as the nature of fire, therefore, is burning, you cannot conceive of fire without its burning.
In response to these statements we say, according to these premises, the conclusion arrived
*Translated by Dr. Ameen U. Fareed and taken
stenographically by Mrs. Henrietta C. Wagner.[Page 16]
at is, that nature is the ruler, nature is the governor, for all virtues or perfections are the exigencies of this nature; as nature, of necessity, must be the ruling force in all things, therefore man, who is a part of this nature, who is an exigency of this nature, is but a member thereof, and nature is the whole.
Man is possessed of certain virtues, of which nature is dispossessed. Man is possessed of volition, of which nature is void. For instance, an exigency of the sun is the giving of light. It is forced, it cannot do otherwise; it has to radiate light, but it is not volitional. An exigency of nature, with regard to this force known as electricity, is that it shall illumine when in this form; it cannot give light, it cannot force its light; it has no volition of its own. An exigency or property of water is humidity. Water cannot be conceived without humidity; it is not volitional. Likewise, all the properties of nature are inherent and natural, not volitional, hence it is stated philosophically that nature is void of volition and void of innate perception, and in this we agree with the materialists. We state the same.
Now the thing which presents food for thought is this: How is it that man, who is part of this plan, is possessed of certain qualities whereof nature is dispossessed? Is it conceivable that a drop should be imbued with qualities of which the ocean is dispossessed? The drop is a part, the ocean is the whole. Is it possible for this form of phenomena of illumination to be possessed of certain properties of which the great luminary, the sun, should be dispossessed? Is it possible for a stone to be possessed of certain properties of which the mineral kingdom in the aggregate is minus? Is it possible, for example, for the human nail, which is a part of the anatomy, to be possessed of certain cellular properties of which the human brain should be dispossessed? Now, man we find to be intelligent; generally, consciously intelligent, whereas nature is not. Man is possessed of memory; nature is not. Man is the revealer of the mysteries of nature, but nature is not conscious of those mysteries of herself. Therefore it becomes evident that in man there are two sides; there is the animal side that is subject to nature; there is also the spiritual side that surpasses nature. This overcomes because it is the nobler, being possessed of certain virtues of which nature is not possessed, therefore it is more powerful. These ideal virtues of man surpass or surround nature; comprehending nature with these powers, man can take the very mysteries of nature and bring them forth into the visible. All the arts which are now visible were once the mysteries of nature. All the sciences existing were once the mysteries of nature. All these, man commanding nature, took out of the invisible plane and ushered them in on the plane of visibility, whereas according to the exigencies of nature these secrets of nature should have remained latent and hidden. For example: take the electrical force. According to the exigencies of nature, electricity should be a hidden mystery, but the penetrating power of man has discovered this and taken it out of the invisible and ushered it onto the visible. It is also evident that the human body is captive of nature and nature rules it, just as man, for instance, cannot do without sleep, an exigency of nature, a requirement of nature is that man should sleep. As he cannot abstain from food, from drink, from water, he is therefore a captive of nature; but from the vantage of spirit he is the ruler of nature. The intelligence wherewith man is endowed, rules nature—that is self-evident as the sun at midday. Notwithstanding that man is the ruler over nature, it is most strange to notice the contrary opinions, that man in his entirety is a captive of nature. It is the same as saying that the comparative degree is greater than the superlative degree; it is the same as saying that the imperfect is, after all, the comprehensive thing, which comprehends the perfect; it will be parallel to saying that the pupil surpasses the teacher. Is that possible? When we discover that the intelligence of man, that the constructiveness of man, that his discovering mind, are greater than that which we see in nature, how can we say that man is a captive of nature?—that, a child cannot accept. It would indicate that man is deprived of the bounties of God; that he is retrograding to the degree of the animal, whence his keen intelligence does not operate, and that he sees himself as an animal, having no distinction between himself and degree of the animal.
I was once conversing with a famous philosopher
of the materialistic type in Alexandria,
and he was opinionated on this point, that
man and all that pertains to this point belong
to nature, that after all, man is only a social
animal; and in some respects he was quite an
animal, and when he was discomfitted in the
argument, he suddenly and quickly said: "I
do not see any difference between myself and
the donkey: I cannot see any distinction between
myself and the donkey; therefore I cannot
accept these distinctions." But Abdul-Baha[Page 17]
said: "No, I consider you quite distinct, I call
you a man and the donkey only an animal. I
know that you are intelligent, whereas the
donkey is not. I know that you are well
versed in philosophy and I know that the
donkey is entirely deprived of it, hence I shall
not accept this statement of yours." (Abdul-Baha
laughed heartily.) Let us consider and
take, for example, this lady who is writing
in this little book, assuming it is a very
trifling matter; but intellect declares that this
thing which is being written has a writer.
As this writing of itself is not written, and the
letters do not come together without a composer,
it is evident there must be a writer.
Consider this endless universe—is it possible that this has no creator, or that the creator of this great world should be a minus Intelligence? Is it possible for us to hold the idea that the Creator has no comprehension of what is manifested in creation? Man, who is the creature, has volition, has certain virtues. Is it possible that the Creator is deprived of these? Is that possible? The child cannot accept that. It is a perfectly evident fact that man did not create himself because man cannot do so. How can he of his own weakness create such a mighty being? Hence the Creator who has created him must be more perfect. If He who has created man be simply on the same level with man, then man should be able to create, but we know very well that we cannot create even our own likeness, therefore our Creator must have the superlative degree far greater than ours. In all points He must have that superlative degree. We are weak, He is mighty, because, were He not mighty, He could not have created us. We are ignorant, He is wise. Were He not wise, He could not have created us. We are poor, He is rich. Were He not rich, He could not have created this being. Among the proofs advanced in favor of Divinity are these, that things are often known by their opposites. Were it not for darkness, light could not be sensed. Were it not for death, life could not be known. Were it not for ignorance, knowledge would not be a reality. Both are necessary in order that both may have realities. Night there must be, and day there must be, in order that both may be distinguished. Night in itself is an indication of the day which follows, and the day itself indicates the night which must follow. Were it not for the night there could not be the day. Were it not for death there could be no life. Things are known by their opposites. Our weakness is an indication that there is might; our ignorance is an evidence of knowledge; our need is an indication of supply and wealth. Were it not for wealth there would not be this need; were it not for ignorance there could not be knowledge; were it not for wealth there would be no poverty. In other words, demand and supply is the law, and no doubt those virtues have a center, and that center is God, wherefrom all these bounties emanate.
The Plaza, Chicago, Friday Morning, May 3, 1912.*
I WAS in the Orient and from the Orient to this part of the world is a long distance. To travel it is not easy. It was especially difficult for me on account of my infirmities of body, increased by the forty years in prison. My physical powers are weak; it is the will power that moves me. Realize from this how great has been my exertion and purpose in accomplishing this journey through the Will of God, and may it be the cause of great illumination in the Occident.
In this Western world, with its stimulating climate, its capacities for knowledge, its lofty ideals, the message of peace should be easily spread. The people are not so influenced by imitations, and through their comprehension of realities and unrealities they should attain and realize. They should become leaders in the search for the oneness of humankind. What is higher than this responsibility? In the Kingdom of God no service is greater, and in the estimation of the prophets, including Jesus Christ, no deed so estimable.
Yet even now warfare prevails. Envy and rancor arise between nations, but because I find the American nation so capable of achievement, and the American government the fairest of Western governments, its systems superior to others, my wish and hope is that the banner of peace may be raised first on this continent, that the standard of the Most Great Peace may here be unfurled. May the nation of America and its government unite in their efforts, in order that this light may dawn from this point and spread to all regions, for this is one of the greatest bestowals of God. In order that America may avail herself of this opportunity, I request that you strive and supplicate with heart and soul, devoting all your energies to this end, that the banner of International
*Translated by Dr. Ameen U. Fareed and taken
stenographically by Mrs. Marzieh Moss.[Page 18]
Peace in reality may be unfurled here, and that American Democracy may be the cause of the cessation of warfare in all other countries.
Observe what is taking place in Tripoli. Think of their cutting one another into pieces. From the waters of the sea comes the bombardment; on the land the guns respond, and from the very air itself the dynamiting descends. The contending parties are thirsting for each other's blood. Truly armies should not contend like this. How can they do it? Have they not fathers, have they not mothers, have they not children, are they not human? What of the children when they hear the terrible news? What of the wives? Think of their experiences! How unjust this is, how terrible! Human beings should not suffer this. Those chieftains should strive for the good of their subjects; those shepherds should bring their sheep within the fold and comfort them and give them pasture. I supplicate the Kingdom of God and ask that you may be instrumental in bringing about the Great Peace in this country, in this nation and government, and through them spread it to the world.
The Plaza, Chicago, Friday Night, May 3, 1912.*
THE difference, in humankind, from the highest to the lowest, the philosophers declare, is due to education or lack of education. The proofs advanced with regard to this are these: The inhabitants of Africa are human, the inhabitants of America are also human, the inhabitants of Europe are human. What is the cause of the difference which exists between the inhabitants of Africa and those of America or Europe? The inhabitants of America are civilized, generally speaking; the inhabitants of Africa, generally speaking, are pronounced to be savage, with few exceptions. What causes this difference? There is no doubt that the inhabitants of America are civilized because of education, whereas the people of Africa have been deprived of education. Education renders the ignorant wise; education renders the tyrant just; education renders him who is sad, glad; education strengthens the weak-minded or weak-willed to be strong-willed; education renders the fruitless trees fruitful. Therefore the difference apparent in humankind—in the world of
*Translated by Dr. Ameen U. Fareed and taken stenographically by Mrs. Marzieh Moss.
humanity, namely that some occupy lofty degrees, others occupy the abyss of despair, is mainly due to education or its absence. Every individual member of the human race can attain to the loftiest degrees. He can even reach the prophetic degree. This is the statement of the philosophers.
The prophets of God also state that education
is most effective; that it does give man
sublimity; it does confer on man civilization;
it does improve the morals of society;
but they further state that in creation there
is some difference. For example, take ten
given children of the same age, of the same
progeny, in the same school, one curriculum,
one teaching, the same food, the same water,
the same environment or air, in all respects
having interests in common and equal; but
we find out ere long that two of these appear
exceedingly intelligent; some are in the medium,
and some at the bottom of the school.
One may become a professor emeritus; one
will not even prove an apt scholar, whereas
the education has been the same, one teacher,
the same climate, the same school, the same
lessons. From all standpoints there has been
an equality, but some advance extraordinarily,
some occupy the middle school, some only the
lowest degrees, hence it becomes evident that
in existence, in the very existence of man,
mankind is not equal. In capacity they differ;
in their intellectual capability they differ. They
are different, but every member of the human
race is capable of becoming educated. They
must be educated. The prophets of God are
the first educators, they educate the human
race generally, they give them universal education,
they cause them to leave the lowest
degrees or grades of savagery and attain to
the highest pinnacle of civilization. The philosophers
likewise strive along educational
lines for humanity, but at most they have been
able to educate themselves, to improve their
own morals, to civilize themselves, and they
have been able to educate a limited number
who have been about them, but they have been
incapable of universal education. They have
failed to cause an advancement for any given
nation so that it might leave the lowest grades
of savagery and attain to the highest pitch of
civilization, but His Holiness, Jesus, conferred
this education. His teachings were universal
in aspect, His bestowal is universal in character.
Through the power of the Holy Spirit
did He educate, not through human agency,
for the human power is limited, whereas the
Divine power is unlimited, and no doubt the[Page 19]
limited power in life has not capacity to cope
with the unlimited power or power infinite.
Galen, the Greek physician, has a certain treatise devoted to the discussion of the factors in the civilization of nations. Galen was not a Christian, but he has borne testimony saying that religious beliefs exercise an extraordinary effect on the problem of civilization. In substance he states: There are certain ones among us, people contemporaneous with us, who follow the Nazarene known as Jesus, the man who was killed in Jerusalem. This people are truly imbued with morals which are the envy of the philosophers. This people believe in God and fear God. They have hopes in his favors, therefore they shun all uncommendable actions and deeds. They are inclined to all praiseworthy morals and ethics. They strive day and night that their deeds may be of the praiseworthy type, that they might contribute to the welfare of humanity, therefore each one of them virtually is a philosopher, for that which is the purport and purpose of philosophy, these people have attained unto. Such people have praiseworthy morals, though they may be illiterate, not being capable of reading or writing.
The purpose is this, that the holy manifestations of God, the prophets, are the first teachers of the human race. They are universal educators, and their institutes, the foundations which they have laid down, are the causes or factors of the advancement of nations. Imitations which creep in afterwards are not conducive to that progress. Nay, rather, the imitations which later crept in, were the very destroyers of the human foundations. They are as clouds which cloud the Sun of Reality. Consider the essential teachings of His Holiness, Jesus Christ, you will see they are lights. Nobody can question them. They are the very source of life. They are the cause of happiness for the human race, but subsequently imitations appeared, which imitations becloud the Sun of Reality. That has nothing to do with the reality of Christ. For example, His Holiness, Jesus Christ, stated, "you must put the sword in its sheath." That means warfare is forbidden, it is abrogated, but see what the Christians did later, think of the wars which took place afterward! This great persecution spared not even the learned; he who discovered the revolution of the earth was imprisoned for its sake; he who discovered the new astronomical system was likewise incarcerated. In short, those who were scholastic in type were subjected to the molestation of these people. How many were killed! What comparison or relation is there between the teaching of Jesus Christ and those actions, for Christ declared, "he who persecutes you, you must love him and praise him; he who deals harshly with you, you must deal kindly with." "You must emulate the example of the Heavenly Father, whose sun shines upon the just and upon the unjust." What relation is there between these two? Therefore there is need of turning back to the original foundation. The fundamentals of the prophets are correct. The imitations which subsequently have crept in have nothing to do with the original institutes. His Holiness BAHA'O'LLAH has reiterated or re-established the quintessence of all the teachings of all the prophets. He has thrown out all the accessories; the quintessence thereof He has renewed. His Holiness BAHA'O'LLAH has written a certain treatise which is known as the Hidden Words. The preface thereto is, that this is in brevity the quintessence of the teachings of the prophets, which God has revealed to the prophets, and herein is recorded in brevity their purposes and other questions concerning spiritual and ethical life. You may all read it and find out what it contains. See what the foundations of the prophets are, observe and consider the teachings of the prophets, see the inspiration of the prophets of God. You will see that it is light on light. We must not look at the actions of the nations; we must investigate the truth and summon all to this truth or reality in order that all may be united.
Theosophical Society; Northwestern University Hall, Chicago, Saturday Night, May 4, 1912.*
I HAVE great joy this evening in being present at this meeting. Praise be to God! I see before me faces of souls who have capacity, all of whom have for their greatest desire the investigation of truth, which is conducive to the greatest joy.
According to the philosophy of God, in the material or phenomenal world there are two great issues or affairs: One is that which concerns life, the other concerns death. One is relative to existence, the other to non-existence; one is composition, the other decomposition. People imagine that existence is the expression of reality or being, and that non-existence is the expression of annihilation—some
*Translated by Dr. Ameen U. Fareed and taken
stenographically by Mrs. Marzieh Moss.[Page 20]
imagining that man's death means his
annihilation. This is a mistake. Total annihilation
is an impossibility. At most, composition
is subject ever to decomposition or disintegration;
that is to say, existence means
that certain elements have become composite
and from that composite a being is formed—inasmuch
as these elements have gone into
the formation of endless forms of genesis
we have the variegated expressions of
life—; and non-existence simply means the
opposite or decomposition of these forms.
For instance, certain elements have formed
man, then this composite man is subject
to disintegration. This is no other than
death, but the elements remain just the same.
Hence, total annihilation is an impossibility.
Existence will never be non-existence. It
would be the same as saying that light can
become darkness, and light can never become
darkness. Existence can never become non-existence,
hence there is no death for man;
nay, rather, man is everlasting, everliving, and
as a rational proof thereof the following is
advanced, that every atom of the phenomenal
elements is transferable from one form to another,
from one degree to another. For example,
take the grain of sand or dust; you
can say that that grain traverses all the degrees
of existence. Once it goes into the formation
of the mineral in becoming petrified, as the
rock; once it becomes vegetative in becoming
the tree; at another time it becomes an animal,
and still at another time, a later period,
it becomes man. Hence it traverses or is
transferred from one degree to another degree
in the phenomenal existence, but to non-existence,
never.
Non-existence, therefore, is an expression applied to change of form. People consider that this transference or apparent change is death or annihilation, whereas it is never so. You may consider this very point which I presented, namely, the grain of sand which in the mineral kingdom at first existed; later on it was transferred from that lowest form of life to the vegetable, later to the animal, and at last to the human kingdom, showing that it is only a transformation and not an annihilation, for the elements are ever present, and elements only change forms, hence there is no death, it is life everlasting. For example, you can see that when clay dies in the mineral kingdom, it becomes a tree; but it does not die, it has been transformed only. It has been transferred from the mineral kingdom to the vegetable kingdom. This vegetable is used or consumed by the animal, and there, when utilized, you can say it dies, but in reality it has become transformed and transferred to the animal kingdom. The animal is utilized by man. It dies in that animal form or kingdom, but it is transmuted or transformed to the human kingdom, consequently it becomes evident that there is no annihilation. Death, therefore, is applicable to a change or transference from one degree to another. In the mineral kingdom there was a spirit, the mineral spirit; in the vegetable kingdom it became transformed and reappeared as a vegetative spirit; in the animal kingdom it attained the animal spirit, and in the human kingdom it aspired to the human spirit, hence it is only degrees or transferences, and there never is for man annihilation. Man is everlasting, everliving. And if we think of death it is only an imaginary term implying change.
The reality is this, that it is only a transference
from one degree to another, from one
form of composition or genesis to another, and
transferences should never be called death. We
will take, for example, this light, and supposing
we say that this light, having reappeared in
another incandescent lamp, has died in the
one and reappeared in another. This is not
death. These perfections of the mineral are
translated or transformed into the vegetative,
and from the vegetable kingdom they were
transformed to the animal, the virtue always
attaining plus or the superlative degree, and
from the vegetable kingdom they were transferred
into the animal and human, and we find
the same virtues manifesting themselves more
fully, therefore we see that the tree never
died, that the animal has not died, but what
must be said is that the reality of the vegetable
or animal entity, or the mineral reality,
has been transferred from a lower form to a
higher form, finally attaining the superlative
degree. Therefore death is only an expression
applicable to these changes, and the
question of non-existence is a relative one.
Absolute non-existence is inconceivable. For
example, this rose becomes disintegrated and
this symmetry is corrupted, but the elements
remain changeless; nothing affects that elemental
being. It is impossible for the elements
whereof this rose is formed to become non-existent,
and it is simply that these elements
go from one degree or are transferred from
one state to another, and man only through
his ignorance is afraid of death; death is
imaginary and absolutely unreal; it is human
imagination.[Page 21]
The bestowal and grace of God have rendered the realm of existence alive and full of being. For existence there is no change or transformation; existence is ever existence, and it can never be translated into non-existence. It is only a graduation. A degree beneath the highest degree is considered as non-existence. For example, this dust beneath our feet as compared to our being is non-existent. The human body becomes dust and you can say it has become non-existent, therefore this dust in comparison or in relation to the higher form of human being, is as non-existent, but in its own sphere it is existent, it has its mineral being; therefore it is well proved that absolute non-existence is impossible, it is only relative. The purpose is this: that the everlasting bestowal of God vouchsafed to man is never subject to corruption; inasmuch as He has endowed existence or the phenomenal world with being, it is impossible for it to become non-being, for it is the very genesis of God; it is in the realm of creation; it is a creational world and not a subjective world, and that bounty is continuous and permanent. For instance, He endows man with the bestowal of being, and that bounty or bestowal is continuous, and there is no cessation; therefore, just as the rays of the sun are continuous, the heat of the sun emanates forever, no cessation is conceived for it, even so the bestowal of God as regards humanity is ever descending upon it, is ever continuous, and never is there severance therefrom. If we say that the bestowal of existence at some time ceases, it would be the same as saying that the sun can exist with cessation of its rays. Is it possible for the sun to have a cessation of its effulgence or rays? Therefore the effulgences of existence are ever-present and continuous. The conception of annihilation is a factor in human degradation, it is the cause of human debasement, it is the cause of human lowliness, it is the cause of human fear, it Is the cause of the dispersion of human thought; but the conception of composition or existence is conducive to human sublimity, the cause of human progress, the cause of human virtues, therefore it behooves man to never think of non-existence, of death—which is absolutely an imaginary thing—; he must never think of that which degrades him, nor think of the degradation of the human soul. Man must see himself ever living, so that hour by hour he may advance until the human reality may become more apparent. If he considers non-existence he will become utterly incompetent; his will weakened; his power will not remain; love of progress will wax cold, and the acquisition of human virtues will cease.
Therefore you must thank God that God
has rendered you all alive and existent. Endeavor
day and night to acquire more virtues
of the human type, and consider yourselves as
the lights which never have any sunset, any
setting; an existence which is never non-existence;
a light which is never to be followed by
darkness. When man is not endowed with
insight he is not informed of these important
mysteries. This outer retina, so delicate, may
sometimes be a hindrance to the insight, which
can alone perceive. The bestowals of God
which are visible in all phenomenal life are
sometimes rendered invisible because of the
delicate retina, which sometimes forms a hindrance,
which makes him uninformed, but
when those scales are off, when the veil is
torn asunder, then the great signs of God will
become visible, he will witness the light filling
the world. The bestowals of God are all
manifest. The promises of heaven are present.
The favors of God are surrounding all,
but if this cover should remain he is made to
deny all these great signs, and is deprived of
all these manifestations of God's bestowals;
therefore we must endeavor in order that the
veil concealing the insight may be removed,
that we may witness the manifestation of God's
signs and discern the mysterious graces of
God, and see that the material blessings, as
compared with the spiritual blessings, are as
nothing. The spiritual blessings of God are
the greatest. When we were in the mineral
kingdom, although there we were endowed with
certain blessings of God, they were incomparable
with the blessings in the human kingdom.
Although when we were in the matrix of the
mother we were blessed with certain blessings
of God, as compared with the blessings or bestowals
of this world they were as nothing.
Likewise if we transfer from the phenomenal
phases of life to the spiritual and attain insight,
we shall consider that the material
blessings, as compared with the spiritual blessings,
are as nothing. In the spiritual world
the divine bestowals are infinite, for that which
is in the material world is subject to disintegration;
for every composition there is a decomposition,
but in the world of spirit there
is no separation, there is no decomposition. It
is absolute immortality and entire solidity
and firmness. It is changeless; therefore we
must thank God for He has created for us
material blessings and also spiritual bestowals.[Page 22]
He has given us material graces and heavenly
ones; He has given us sight that we may see
these lights, and He has given us insight
wherewith we can see the lights of God. He
has given us the outer ear wherewith we can
hear the melodies, and He has given us the
inner hearing wherewith we can hear the
melodies of God. Therefore, we must strive
with heart and soul in order that the perfections
and virtues latent within the realities of
the phenomenal world may become developed
and manifested, for the human reality may be
compared to the sight. If you sow the seed
and nurture it, a mighty tree can be forthcoming
therefrom. The virtues of that seed
will follow, become revealed, it will become a
branch, give its leaves and blossoms, and fructify.
All these virtues were hidden within the
inner part of the seed. Through the bounty
or blessing of cultivation these virtues became
apparent. Likewise the Merciful God has deposited
within the human realities certain distinct
virtues which are hidden or latent. When
education touches the human being those virtues
which are the deposits of God, like unto
the unfoldment of the tree within the fecundated
seed, will become apparent from the
human reality. I will now pray for you.
Prayer.
O Thou kind Lord! These are Thy servants who have gathered in this meeting and have turned to Thy Kingdom and are in need of Thy bestowal and blessing. O Thou God! manifest and make apparent the signs of Thy oneness, which have been deposited in all the realities of life. Reveal and unfold the virtues which Thou hast made latent and concealed in the human realities. O God! we are as plants and Thy bounty is as the rain. Refresh and cause to grow these plants through Thy bestowal. We are Thy servants, free us from the fetters of the material being. We are ignorant, make us wise; we are dead, make us alive; we are material, endow us with spirit; we are deprived, make us the intimates of Thy mysteries; we are needy, enrich us and bless us from Thine endless treasury. O God! resuscitate us, give us sight, give us hearing, and familiarize us with the mysteries of life, so that the mysteries of Thy Kingdom may be witnessed by us in the world of existence, and confess Thy oneness. Every bestowal emanates from Thee, every benediction is Thine. Thou art Mighty; Thou art Powerful; Thou art the Giver and Thou art the Ever Bounteous!
Children's Meeting, Plaza Hotel, Chicago, Sunday Morning, May 5, 1912.*
YOU are the children of whom His Holiness Christ has said, you are the denizens of the Kingdom; and according to the words of BAHA'O'LLAH you are the very lamps or candles of the world of humanity, for your hearts are exceedingly pure and your spirits are most delicate. You are near the source; you have not yet become contaminated. You are like lambs, or like a very polished mirror. My hope for you is that your parents may educate you spiritually, giving you the utmost ethical training. May your education be most perfect so that each one of you may be imbued with all the virtues of the human world. May you advance in all the degrees, be they material degrees or spiritual degrees. May you all become learned, acquire sciences and arts, acquire the arts and crafts; may you be useful members of human society, may you be conducive to the progress of human civilization; may you be a cause of the manifestation of the divine bestowals, may each one of you be a shining star, radiating the light of the oneness of humanity towards the East and West; may you be conducive to the unity of mankind; may you be conducive to the love of the whole. May the reality deposited in the human entity become apparent through your efforts. I pray for all of you, asking God's aid and confirmation in your behalf.
You are all my children, you are my spiritual children. The spiritual children are very dear, they are dearer than physical children, because it is possible for physical children to prove un-spiritual, but you are all spiritual children, therefore you are very dear; you are most beloved. I wish for you progress along all degrees. May God aid you. May you be surrounded by His gaze of kindness, and may you be nurtured and attain maturity under His protection. You are all blessed.
Plymouth Congregational Church, Chicago, Sunday Morning, May 5, 1912.*
I OFFER thanks to God for being present here at an assemblage which is commemorating Him, whose members have no thought or aim save His good pleasure, and all their purposes are the impartial investigation of reality. They have become freed from the realm of fetters, of imitations and desire to
*Translated by Dr. Ameen U. Fareed and taken
stenographically by Mrs. Marzieh Moss.[Page 23]
investigate reasonably everything and then to
accept the same, hence I offer thanks to God
that I am present here.
In the solar system the solar center of illumination is the sun itself. The educator of all phenomenal things is the sun, through the Will of God. When we observe phenomenal objects we discover that growth and vegetation are dependent upon the heat and light of the Sun. Were it not for the light and heat of the sun there would be no vegetation, there would be no animal life, there would be no forms of genesis at all. But the great Bestower, the great Life-Giver is God, the sun is the intermediary. Were it not for the bounty of the sun, therefore, the world would be in darkness. Be it the earth or the planets at large, illumination starts or emanates from the solar center. In short, the sun is the center of illumination in the phenomenal world or the realm of nature.
Likewise in the spiritual world, in the realm of intelligence and idealism there must needs be a center, and that center is the everlasting, ever-shining Star. Its lights are the lights of Reality which have shone upon humanity. That light illumines the realm of thought, that light illumines the realm of morals, that light confers the bounties of the kingdom, it is the cause of the education of souls, it is conducive to the illumination of the hearts, it gives forth the glad-tidings of God. In short, the moral world, the ethical world, the world of spiritual progress are dependent for their progressive being upon that Center of Illumination. It gives forth the religious light, it vouchsafes the spiritual force, it confers the light eternal, and imbues humanity with the virtues of the human type. This Star of Reality, this Center of Illumination to which I have referred, applies to Manifestations of God in general, to the Prophets of God. Just as the phenomenal sun illumines the phenomenal world, gives it its growth and power of being, likewise the spiritual sun of illumination gives or confers illumination upon the world of morals and the realm of ethics, and were it not for the illumination of that center of the prophetic sun, the world of thought, or intelligence, the realm of ethics would become dark and extinct. The Sun of Reality is one, just as the phenomenal sun is one, but it has numerous dawning points, even as the phenomenal sun has its various points of arising. During the spring season it appears or dawns from the temperate horizon; in the summer it has its distinct summer dawning point, and in the winter it has still its wintry dawning point. These day springs or dawning points differ, but the Sun is ever the same sun. The souls who extend their gaze to the Sun will be the recipients of light no matter from which dawning point that Sun dawns or arises, but those who are fettered with their adoration of the dawning point, are deprived when there takes place a transference of the Sun from one dawning point to another. Just as the solar cycle has its four seasons, likewise the Sun of Reality has its distinct cycles; just as this phenomenal sun has its spring season, the Sun of Reality has also its springtime or spring cycle. The Sun of Reality dawns from a given point, then the springtime arises or begins. The world is set in motion and an extraordinary or tremendous motion takes place in the realm of thought and ideals. The thoughts become brighter, the thoughts become spiritual, the minds find development, the virtues of the human world become apparent, the likeness and image of God will become manifest. Then the summer season, metaphorically speaking, takes place, and winter follows and faint traces, no traces in fact, remain of the effulgences of that spiritual Sun. The surface of the earth becomes dormant, the clay becomes dark and dreary, the trees become naked and no freshness and beauty remain. But again the cycle begins and we have the springtime, and the former spring is thus renewed and the world again becomes resuscitated, illumined, attains spirituality, and religion is organized, the hearts are turned to God, the summons of God are raised, and the life everlasting is vouchsafed. For some time the religious world has become weakened and materialism has advanced. The spiritual phases of life were constantly on the wane; morals were becoming degraded, composure and peace were non-existent for souls, and satanic qualities were taking the upper hand; strife and rancor came into being; bloodshed and pillaging were in vogue. Negligence of God, in short, became a reality. The deprivation of the bounties of Heaven was a fact, so the wintry season was established. Again the springtime of God dawned, the lights of God shone forth, the effulgences of the Sun of Reality became manifest, the realm of thought and heart became exhilarated, a new spirit was breathed into the body of the world and daily advancement took place.
I hope that the lights of the Sun of Reality
will illumine the whole world, so that no strife[Page 24]
and warfare may remain, no bloodshed and
battles may remain, so that fanaticism and religious
bias may not remain; all humanity may
see the bond of brotherhood, the souls may
consort with each other in perfect amity, the
nations of the world may at last hoist the banner
of truth, the religions of the world may
be ushered into the same oneness, for the foundations
of the divine religions are one Reality.
Reality does not accept multiplicity; it is not
divisible. All the Holy Manifestations of God
have proclaimed and promulgated the same
Reality; they have summoned people to the
realm of Reality, and Reality is one. But imitations,
like unto the clouds or mists, have befogged
the Sun of Reality. We must forsake
these imitations in order that these mists and
these clouds may be dispelled and may free the
Sun of Reality. Thus may the sun shine most
gloriously, then all the inhabitants of the world
will be united, all the religions will become
one, all the denominations will become united,
all races will become unified, all nativities will
become one fatherland, and all the degrees of
humanity will be ushered beneath the same
tabernacle and the same banner. That these
cries and battles cease, amity and accord
take place, warfare pass away, peace and
composure become realities; all humanity embrace
one another, and in the utmost love,
accord, composure and comfort, adore one
Creator, one God. That the material civilization
shall advance, and the heavenly civilization
be founded.
Until the heavenly civilization be founded no result will be forthcoming from the material civilization, even as you observe. See what catastrophes take place! Consider the wars which disturb the world, consider the expressions of enmity and hatred! The presence of these wars indicate the fact that the heavenly civilization has not yet been established. If this heavenly civilization be promulgated all this dust will be dispelled, all these clouds will pass away, and the Sun of Reality, with greatest effulgence, with glory, will shine upon mankind.
O God! O Thou who givest! This congregation is turning to Thee, casting their glances at Thy Kingdom and favor, longing to see the lights of Thy Face. O God! bless this nation. Confirm this government. Give this people glory, and confer upon them the Life Eternal. O God! illumine the faces, render radiant the hearts, exhilarate the breasts, crown the heads with the diadem of Thy Providence, cause them to soar in Thy atmosphere, so that they may reach the highest point of Thy glory. Aid them in order that this world may ever find the light and effulgence of Thy presence. O God! shelter this congregation, and admonish this nation. Render them progressive in all degrees. May they become leading in the world of humanity, may they be examples of humankind, may they be manifestations of Thy grace, may they be the inspiration of Thy Word. Thou art the Powerful, Thou art the Mighty, Thou art the Giver and Thou art the Ever-Omniscient!
Lincoln Center—All Souls Church—Chicago, Sunday Night, May 5, 1912.*
THE divine religions were founded for no other purpose than the unification of humanity and the pacification of mankind. Any movement which brings about peace for human society is truly a divine movement; any reform which brings people, gathers them together beneath the same tabernacle surely is animated by peaceful motives. At all times and in all ages religion has been a factor in cementing the hearts of men together and in uniting various and divergent creeds, and surely it is the peace element therein which unites and which makes peace, for warfare has ever been the cause of separating men, the cause of disunion and discord amongst men.
Consider how His Holiness Jesus Christ united the divergent peoples and differing sects and denominations of the early days, hence it becomes evident that the fundamentals of religion are intended to unite and bind together. Their aim is the universal peace, everlasting peace. Even go prior to the time of His Holiness Jesus Christ and you will find that the prophetic word then and there was also conducive to unification of various types and opposing elements of human society, and the first and primary teachers who succeeded Jesus Christ have aimed at the unity of mankind. His Holiness BAHA'O'LLAH, in Persia, was enabled to unite peoples of various thoughts and various creeds and differing denominations. In far-off Persia there were Christians, Mohammedans, Jews, even Zoroastrians, and their various denominations together with racial distinctions, such as the Semitic, the Arabic, the Persian, the Turk, and so on; through the power of religion He was
**Translated by Dr. Ameen U. Fareed and taken
stenographically by Mrs. Marzieh Moss.[Page 25]
enabled to unite these differing peoples, so that these opposing peoples were united to the extent of consorting in perfect amity. Such a unity and accord became realized among them that they were considered as one people, one kind, for every religion of the divine religions is divisible into two distinct departments; one department or division which is essential, which is fundamental, is that which is concerned with the realm of morals and ethics, with the spiritual progress of man and that is changeless. For example, in the Messianic day the divine law was divided into the two divisions. One division which was essential concerned itself with the realm of morals, with the spiritual susceptibilities, with the heavenly bestowals. The other division touched upon the material conditions, the deals among humankind, and that is accidental, and therein there is change and transformation. For example, in the days of Moses there were ten distinct commandments with regard to murder. In the days of Jesus these were abrogated, for in the Mosaic day these ten commandments or ordinances were in accordance with the exigencies of the time but in the days of Jesus these not being in conformity with the times, were abrogated.
In short, every religion, every great religious foundation is divisible into two departments. One concerns the moral welfare and that is one. It was the same in the days of Moses; during the days of Abraham it was the same; in the days of Jesus it remained the same; that is changeless and that is essential religiously. The second division, which has to do with the deals of humanity, with the essential welfare of society, is constantly subjected to changes, in accordance with times and places. The purport is this, that the Divine religions have for their central aim peace, for their reality is one. It is one light, one ocean, one rain, and therein there is no difference at all, hence that forms the basis for peace and amity. The various and opposing nations that factor can bring together and unite. The warring nations can be brought to peace thereby. Consider how after the Messianic day the Roman empire and the Greek nation were at warfare, what enmity was exercised towards the Greeks by the Romans. The warring element between the Assyrians and the Egyptians in those days were well known, but the teachings of His Holiness Jesus Christ proved to be the cement wherewith they were united, they were brought to peace; warfare ceased, strife and rancor passed away, and together they associated with the utmost of love and amity; for strife, warfare, and bloodshed are the very destroyers of the human foundations, whereas peace and amity are the founders of the welfare and the benefit of humanity. For instance, take two nations, two religions, two races, or two peoples which have for two thousand years kept peace or remained in a peaceful state, yet for a time to come they are in need of that peace. Peace is ever needed, but if the two nations should enter the battlefield for one year, at the end of that year consider the destruction and the tremendous demand for peace again, for peace and unity are the factors which bring about the comfort and welfare of humanity, whereas warfare and strife are the destroyers of the foundations of society.
The human organism may be taken as an example of the body politic. As long as the members and parts of the human organism are at peace, co-ordinate, and co-operate together peacefully and harmoniously, we have as the result the expression of life in its fullest form; where they differ we have the reverse, which in the human organism is warfare, and when dissension continues and discord waxes grave in the human organism, the result is dissension and dissolution and ultimately death. All objects, all created beings are contingent or dependent upon peace, for every contingent or phenomenal being is composed of distinct elements. As long as there is an amicable understanding a unity of action and co-ordination among these elements which go to form this phenomenal being, there we have peace, but as soon as dissension takes place disintegration results. The purpose is this, that peace and amity are the saving factors of society, whereas warfare and strife are the factors which bring about death and destruction, and God has willed for His humankind naught but peace and amity. All the prophets has He sent for this purpose. For peace and amity are life itself, whereas discord and dissension are death and destruction.
Now, inasmuch as the reality of the religions
is one, and the difference is one of imitations,
but religion essentially is one, the existing religions
must give up the imitations in order
that the Reality underlying them all may
enlighten them all, may unite humanity.
When people hold fast to that Reality,
that Reality being one, all shall be united
and agreed; all the religions then shall summon
people to the oneness of the world of
humanity; all the religions will summon[Page 26]
people to justice; all the divine religions
will proclaim equality of rights; all the divine
religions will summon people to the mercy of
God; all the divine religions will admonish
people to virtue. The foundation is one, there
is no difference therein. If the essentials of
religions, therefore, be observed, peace shall be
the result, and when we study the conditions
we find that the conditions existing are due
only to imitations which have crept into the
religions, and the differences in the imitations
have caused these various denominations and
sects.
And now let us consider the various people of the world. They all belong to one kind, and let us recall the fact that the various nations of the world—the American, the English, the French, the German, all the continental nations, even the Turks, Persians and Arabs, are all people of the same Adam, belong to the same household—why should they have dissension? The surface of the earth is one nativity and that nativity was intended for all. God did not place these boundaries. Why should a matter which has not been originally destined by God, namely, the imaginary boundary lines placed by humankind, be made the bone of contention and the cause of differences? God has created all humanity; He has provided for all; He is preserving all, and all are submerged in the ocean of His mercy. Not a single soul is deprived. Now, inasmuch as we have such a kind God, why should we be at war with each other? Now that His light is shining upon all, why should we cast some of ourselves into darkness? Inasmuch as His table is spread for all, why should we deprive one another? Now that His effulgence is reaching us all, why shall we place ourselves in darkness? As long as we have a basis for amity, for unity, why should we deprive ourselves thereof? There is no doubt that the cause is only ignorance and that the result is perdition. It is a cause of depriving humanity of the eternal favors of God, hence we must forget all the imaginary causes of difference and refer to the very fundamentals of the divine religions in order that we may associate with perfect love and accord, considering humankind as one family, the surface of the earth as one nativity, and all races as belonging to one humankind, and let us live under the protection of God, attaining to the eternal happiness in this world and to the life everlasting in the world to come.
O Thou kind Lord! Thou hast created all humanity from the same original parents,
Thou hast destined that all shall belong to the same household, and in Thy Holy Presence they are all Thy servants, and all mankind are sheltered beneath Thy tabernacle. All have gathered together at Thy table of bounty, all are radiant through the light of Thy Providence. O God! Thou are kind to all, Thou hast provided for all, Thou dost shelter all, Thou conferest life upon all, Thou hast endowed each and all with talents and faculties; all are submerged in the ocean of Thy mercy. O Thou kind Lord! unite all, let all the religions agree, make all the nations one, so that all may see one another as one kind, the denizens of the same fatherland. May they all associate with one another with perfect amity and unity. O God! hoist the banner of the oneness of humankind. O God! establish the Most Great Peace. Cement Thou, O God! the hearts together. O Thou kind Father, God! exhilarate the hearts through the fragrance of Thy love; brighten the eyes through the light of Thy guidance; cheer the hearing of all with the melody of Thy Word, and shelter us all in the cave of Thy Providence. Thou art the Mighty and Powerful! Thou art the Forgiving, and Thou art the one who overlookest the shortcomings of all humankind!
Culminating in a Typical Bahai Meeting Under the Trees of Lincoln Park, Chicago.
By Honore J. Jaxon.DURING Abdul-Baha's stay in Chicago at the Plaza Hotel, it became a matter of frequent occurrence for him to take a morning or evening stroll in Lincoln Park—that magnificent plaisance where lawns and woods extend northward from the hotel for several miles along the shore of Lake Michigan.
On these occasions it was usual for him to accept the escort of any of the friends who might have the good fortune to be on hand and at leisure at the time of starting; and one of the most interesting of these episodes was the one of which there is presented herewith an outline as illustrated by the camera of a friend who although belated at the start, had been guided through the mazes of the park to the place where the little party was pursuing its way among the trees.
Near the lakeward side of the middle portion[Page 28]
of the park is an unusually well stocked
zoological department. The many strange and
beautiful forms of bird and animal life herein
presented proved very interesting to Abdul-Baha,
as he walked among them with a manner
which somehow reminds one of the legends
of St. Francis of Assisi, and the all-consciousness
said to have been displayed by
that lovable saint in his communings with the
birds and animals of his day; and it was here
that Abdul-Baha was moved to grant permission
for the first of the pictures taken
during this stroll—the occasion chosen being
at a time when the cortege found itself
grouped very conveniently for camera purposes
between two lines of iron palisade.
Photographic operations being thus pleasantly initiated, Abdul-Baha next consented to a group picture which was suggested to the minds of some of the ladies while the party was descending a broad and noble flight of masonry stairs that had been built to accommodate a steep inflection of the footway as it passed through a wooded dell.
From this point, Abdul-Baha directed his course to a place where—springing from the midst of heavy bushes on either shore—a single arched foot-bridge rises high above a wide lagoon, whose dark waters are said to have closed over many a discouraged soul that had chosen the crown of the bridge as the place from which to cast a final "longing, lingering look" at earth and sky. The landscape disclosed from this viewpoint is indeed one of the fairest in Chicago; and it is worthy of remark, that it includes in its northernmost reaches the spot where on the distant horizon the grounds of the coming Chicago Mashrak-el-Azkar slope down to meet the waters of the lake. "Beautiful," was the comment made by Abdul-Baha in English, and with quiet but loving emphasis, as he gazed northward from the parapet of the bridge. His glance comprehended both the wide-spread panorama and the placid waters beneath, and there sprang into being among the friends present a strongly marked impression, that he was moved to special prayer by becoming innately aware of the thrilling human experiences connected with the scene.
Before leaving the bridge Abdul-Baha acceded to another group picture while the friends were seated at the summit, and also to a remarkable full-length picture of himself alone, which has been reproduced as the frontispiece of this issue. The course of the morning's walk then turned back toward the animals' quarters; and here, while apparently engrossed in contemplating the movements of a majestic polar bear, Abdul-Baha delighted the friends by exhibiting coincidently the charming sense of humor and the all-consciousness which are alike so strongly marked in him. No sooner had the picture been taken of Abdul-Baha standing alone on the bridge, then the friends commenced to express to each other their desire to secure a similar picture that would show the beautiful silver locks that flow down from under his turban and ripple across the collar of his robe at the back. His seeming absorption in study of the great bear suggested to all, simultaneously, that this was the opportune moment; and a joyful conspiracy was at once entered into—everyone quietly tip-toeing out of range, while the active agent of the proposed photographic larcency set up his tripod and prepared for a time exposure that would insure a satisfactory clearness of detail in the desired picture. Soon a perfect focus was obtained and apparently everything was ready, but just as the members of the little group were holding their breaths in thrilled anticipation of success—at the very moment, indeed, when the operator had seized the bulb, the pressing of which would open the shutter and start the exposure of the film—Abdul-Baha turned suddenly around with a delighted little chuckle, and playfully smote the would-be thief across the back of his neck with a light touch of his walking cane, thereby conferring one unique distinction which the recipient of this "love-tap" is probably cherishing as a happy memory!
And now came the most striking feature of the morning's experience and the subject of the closing photographic illustration. From the episode of the bears' den, Abdul-Baha led the friends toward the lake, and taking one of a number of seats conveniently disposed under a group of trees, invited the friends to likewise be seated. They found themselves arranged in a circle, and, after dictating an answer to a letter which had been read to him that morning as he had walked along, Abdul-Baha suddenly commenced talking to them in a strain of intimate and friendly counsel which exalted the hearts of all present, and warmed the determination of each one to be doubly on guard against any future possibility of becoming a cause of disunion or discord. Two striking gems we herewith
reproduce: "Some of you may have observed that I have not called attention to any of your individual shortcomings. I would suggest to you, that if you shall be similarly considerate in your treatment of each other, it will be greatly conducive to the harmony of your association with each other." And then, as a concluding delight of the morning's spiritual feast, this charming illustration of the subject of organization: "I want you to be organized like a flock of the doves of Heaven, whose attitude and conduct toward each other is a symbol of that which will take place among human beings when human beings shall become willing to accept the guidance of the Holy Spirit." With these words, the homeward course was taken, and so concluded a typical and memorable Bahai meeting in a park, which will ever hereafter be associated in memory with the blessed influence of the "Servant of Baha."
THIS is a very joyous evening for an Eastern man to appear before an assembly of reverent Western people. This is in itself an evidence of the possibility of uniting the Orient and the Occident. The East and the West—the Orient and Occident—shall be united. If we search the history of the past, we shall not find the equal of such an incident as this, that a person of the far East went to the far West to address a meeting of such a revered character. This is a miracle of the twentieth century, which proves conclusively that the unreal may become the real to humanity. Praise be to God! The dark ages have disappeared, and the age of light has at last arrived; the sun of reality has dawned with great effulgence; the realities of things have become alive; renewed; the mysteries of the unknown have become revealed, and great inventions and discoveries have marked this period as a most remarkable one.
Through invention and the ingenuity of man it is even possible to go long distances on the ocean, to fly through the air and to travel submarine. The Orient and the Occident can, at any given moment, communicate with each other. Trains are fast speeding over continents. The voice of man has been arrested and reproduced, and now man, at any point, can speak at long distances. These are some of the signs of this glorious century.
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.
O thou Star of the West!
Be thou happy! Be thou happy! Shouldst thou continue to remain firm and eternal, ere long, thou shalt become the Star of the East and shalt spread in every country and clime. Thou art the first paper of the Bahais which is organized in the country of America. Although for the present thy subscribers are limited, thy form is small and thy voice weak, yet shouldst thou stand unshakable, become the object of the attention of the friends and the center of the generosity of the leaders of the faith who are firm in the Covenant, in the future thy subscribers will become hosts after hosts like unto the waves of the sea; thy volume will increase, thy arena will become vast and spacious and thy voice and fame will be raised and become world-wide—and at last thou shalt become the first paper of the world of humanity. Yet all these depend upon firmness, firmness, firmness!
(Signed) ABDUL-BAHA ABBAS.
Vol. III Chicago (May 17, 1912) Azamat No.4
A NEW BOOK.
A book entitled, "Bahaism, The Religion of Brotherhood," by Francis Henry Skrine, F. R. Hist. S., Indian Civil Service (Retired), has recently been published by Longmans, Green & Co., 39 Paternoster Row, London. It is written in the brief and convincing style of one who knows his subject. It gives an outline of the evolution of the æsthetic instinct, culminating in a dramatic pen picture of the volcanic condition of humanity throughout the world today. A strong undercurrent of conviction that idealism is to conquer and that the Bahai Movement meets the need of the hour pervades the book. It says:
"Conditions throughout the world resemble those which prevailed at the births of Christ, of Gautama, and Mohammed. A Teacher is eagerly looked for who shall focus the mass of unco-ordinated effort and voice the aspirations of an unquiet age. The gospel of Abdul-Baha is, therefore, making extraordinary progress. It appeals with equal force to Christians, Moslems, and to Jews; to Hindus, Buddhists, Shintoists, Taoists, and Parsis. Persia, Syria, and Egypt are full of the leaven of Bahaism; from every European country enquirers and proselytes are flocking to its standard. The United States of America is a specially favourable culture-ground for the beneficent microbe of brotherhood. Its citizens stand at the parting of the ways: their civilization will either usher in a millennium or re-plunge the world into utter barbarism. It has generated commercialism on an unprecedented scale, and therefore suppressed the æsthetic instinct. . . . But the Puritan soul has risen in revolt against gross materialism and predatory wealth. Bahaism may come with a rush that nothing can resist."
AMERICA'S OPPORTUNITY.
The statement in the book above referred to that the United States stands in a unique position among the nations of the world at this time, is another call that should awaken in us an appreciation of the great opportunity—we are tempted to say responsibility—of America. Abdul-Baha, at the conclusion of his address delivered at Cleveland, Ohio—see page 32 of this issue—states it thus:
"This American nation is a revered nation and presents great and deserved worthiness. I hope this fair government will stand for peace, so that warfare may not reign in the world, that the banner of peace shall be unfurled, and all nations shall be united together, which is the greatest attainment of the world of humanity. It is equipped to accomplish that which shall surely adorn the pages of history, become the envy of the world, and be blest in the East and the West because of its democracy. I hope it may be the cause thereof, and I ask God in behalf of you all."
The Star of the West is indebted to Mr.
Honoré J. Jaxon, 1751 West Lake Street, Chicago,
for the photographs from which the excellent
illustrations appearing in this issue
were made.[Page 31]
In the material world, the great progress which has been mentioned has taken place. Remarkable signs have made themselves manifest. Realities and mysteries have been unfurled. Now is the time for man to strive and to put forth effort along the spiritual line. The material civilization has reached an advanced plane, but now there is need for a spiritual civilization. Material civilization alone will not satisfy. Its benefits are limited to the world of matter. There is no hindrance for the spirit of man, for spirit itself must progress, and if the divine civilization shall be organized, then the spirit will advance. Every susceptibility will make the best of man. Discoveries of the real will become effective; the influence of the Great Guidance will be experienced, and that is conducive to the divine form of civilization. That is what is meant in the Bible by the descent of the New Jerusalem. The heavenly Jerusalem is no other than the divine civilization, and it is now ready. It can be, and shall be organized, and the oneness of humankind will be a fact. Humanity will then be bound together as one. The various religions shall be united, and the various races shall be known as one kind. The Orient and the Occident will be united and the banner of international peace shall be unfurled. The world shall find peace, and the equalities and rights of men shall be established. The capacity of humankind will be tested, and they will reach that degree when equality shall become a reality.
All the peoples of the world will have like interests, and the poor of the world shall also have a portion in the comforts of life. Just as the rich are surrounded by their luxuries in palaces, let the poor have at least their comfortable abodes; just as the rich can enjoy a variety of diets, let the poor at least have their necessities so that they may not be in need—in short, a readjustment of the economic order will take place; the divine sonship will attract; the sun of reality will shine forth, and all the phenomena of being will attain a portion.
Now consider! What is this material civilization of the day giving forth? Has it not yielded the instruments of destruction? In olden days the instrument of battle was the sword; today it is a smokeless gun. In former days it was the sailboat, and it was most difficult to wage war on the sea; whereas today you have dreadnaughts, and the building of instruments of destruction have become multiplied—hence the difference since greater propellment has increased. But, if the divine civilization shall be organized to go hand in hand with the spiritual civilization, if the moral man shall be considered and the spiritual superiority of humankind shall be granted, then the happiness of the human race shall be assured. All the nations of the world shall then be relatives and companions. All religions will become one religion, for the reality of divine religion is One. His holiness, Abraham, proclaimed reality. Jesus was the great promulgator. All the prophets likewise, who have ever appeared, have been the founders of realities, and these have been found as one. It is unquestionable, therefore, that all the peoples of the world can attain the real; they have a basis for agreement, and the warfare which has raged for 6,000 years will pass away.
For 6,000 years humanity has been at war.
Once the pretext for war was religion; then
patriotism was used; again racial prejudice
was the cause; politics is used as one pretext
for war; commercial greed another—in short,
for 6,000 years humanity has been restless.
At all times there has been war for either religion,
politics or race, in all of which human
blood has been shed. How many fathers have
lost their sons! How many sons been fatherless!
How many mothers have mourned the
loss of their dear ones! In short, human
beings have been the target for bloodshed
on the battlefield. It has been nothing
but warfare and strife. Ferocity has been in
evidence even more than in animals. Ferocity
in animals is a necessity. For example, the
lion, tiger, bear and wolf exercise ferocity because
of their needs. If the animal does not
exercise ferocity, it will die of starvation, for
the teeth of the lion are carniverous—it cannot
graze; unless it shall have flesh, it cannot
live. Likewise other wild animals. Ferocity
therefore, has been used as the means
for their subsistence, but human ferocity is
based on greed, oppression. When man is not
in need at all he kills a thousand men to become
a hero, and to glory therefor among
humanity. He is thereby made a general, able
to kill hundreds in a day. In one day a tremendous
city has been destroyed. How
ignorant is humanity! If one man kill another[Page 32]
man, we call him a murderer, a criminal,
a convict subject to capital punishment;
but if he kill 100,000 men he is considered a
general and called a Napoleon Bonaparte, the
great general, because he has killed 100,000
men. If a man commit a theft so much as a
dollar, he is called a thief, and put into prison,
but if he commit thievery to the extent of
a whole country, he is held as a hero. How
ignorant man is! Ferocity is not becoming.
It behooves man to confer life. Ferocity does
not belong to man. Rather it behooves man
to be the cause of human welfare, but it has
become so that man glories in ferocity, and
he enjoys it, and all is caused by the fact that
divine civilization has not yet taken possession
of human society. Material civilization has
truly advanced, but because it is not linked
with divine civilization, evil and wickedness
abound. In olden days if two people, tribal
nations, went upon the battlefield for one
year, they would destroy at most 20,000 men,
but now the instruments of destruction have
become so multiplied that in one day one man
can do away with 100,000 souls. During the
Japanese war with Russia in three months one
million were lost. This was undreamed of in
past days, and this is due to the lack of divine
civilization.
Now, this American nation is a revered nation and presents great and deserved worthiness. I hope this fair government will stand for peace, so that warfare may not reign in the world, that the banner of peace shall be unfurled, and all nations shall be united together, which is the greatest attainment of the world of humanity. It is equipped to accomplish that which shall surely adorn the pages of history, become the envy of the world, and be blest in the East and the West because of its democracy. I hope it may be the cause thereof, and I ask God in behalf of you all.
BAHAI TEMPLE UNITY.
(Continued from page five)were delivered by Mrs. Lua M. Getsinger, who had just returned from a campaign on the Pacific Coast; by Mr. Harlan F. Ober, of Boston, and by Mrs. Gillen, of Seattle.
A greeting was sent to Mr. Thornton Chase, now in Los Angeles, but whose spirit is manifested by the effect of his early teaching and devotion, all present rising in recognition.
A song by the chorus was followed by an address in which Mr. Gregory, of Washington, discussed "The Reality of Humanity."
Miss Boylan, of New York, Mr. Greenleaf, of Chicago, and Mr. I. T. Greenacre, of Chicago, delivered interesting messages and greetings, after which Mrs. Paul K. Dealy, of Fairhope, Ala., was called upon, whereupon a rising greeting to Alabama was given.
Mr. Mountfort Mills, of New York; Mr. Roy C. Wilhelm, of New York, Dr. Pauline Barton-Peeke, of Cleveland, Mrs. Swingle, of Cleveland, Mrs. Russell L. Brooker of Akron, Ohio, and Dr. D'Evelyn, of San Francisco, were next called upon in the order named. The latter delivered what was termed by the Chairman a fitting closing address.
Mme. Ragna Linne sang the Bahai "Benediction," with the chorus joining in the familiar refrain, and this closed a meeting of wonderful spiritual fragrance, power and unity.
The closing public meeting of the convention was held Tuesday, April 30th, at 8 p. m., in Drill Hall Masonic Temple. The announcement that Abdul-Baha would be present constituted a fitting climax to a wonderful series of sessions and more than a thousand persons were crowded into the spacious hall.
The chorus vocalized the songs of praise which filled every heart. The opening hymn, "Great Day of God," was an inspiration; Mr. Hall, who occupied the chair, addressed the assemblage; a prayer was read and Mr. Mills and Mrs. Getsinger spoke. At this juncture Abdul-Baha was announced. At once, the vast concourse, as one person, arose, and in a breathless silence the one awaited by many there for years, entered and proceeded to the platform. He was accompanied by Dr. Ameen U. Fareed, Mirza Mahmoud, Seyyed Assad Ullah and others of the party. At the conclusion of the address, the "Temple Song" was sung in unison. Abdul-Baha presented a personal gift of 2,000 francs to the Mashrak-el-Azkar fund. Mme. Ragna Linne sang the "Benediction," and, as a closing number, the chorus rendered "The Prophetic Song." Although the hour was early, the meeting was adjourned and the many hundreds quietly proceeded to their homes for meditation and spiritual uplift, following the great feast received from the Heavenly Table.
Table Of Contents
-
1. Public Meeting, Concluding the Bahai Temple Unity Convention, Drill Hall, Masonic Temple, Chicago, Tuesday, April 30, 1912.*
-
2. Address of Abdul-Baha at the Dedication
of the Mashrek-el-Azkar Grounds,
Chicago, High Noon, May 1, 1912.*
-
3. Address of Abdul-Baha at Hull House,
Chicago, April 30, 1912.*
-
4. Address of Abdul-Baha at the Fourth
Annual Conference, The National Association
for the Advancement of Colored
People, Handel Hall, Chicago, April 30,
1912.*
-
5. Address of Abdul-Baha, Plaza Hotel, Chicago,
May 2, 1912.*
-
6. Address of Abdul-Baha to the Federation
of Women's Clubs, La Salle Hotel, Chicago,
May 2, 1912.*
-
7. Address of Abdul-Baha at he Bahai
Women's Reception, La Salle Hotel, Chicago,
May 2, 1912.*
-
8. The Plaza, Chicago, Thursday Morning,
May 2, 1912.*
-
9. Plaza Hotel, Chicago, Thursday Night,
May 2, 1912.*
-
10. The Plaza, Chicago, Friday Morning, May
3, 1912.*
-
11. The Plaza, Chicago, Friday Night, May
3, 1912.*
-
12. Theosophical Society; Northwestern University
Hall, Chicago, Saturday Night,
May 4, 1912.*
-
13. Children's Meeting, Plaza Hotel, Chicago,
Sunday Morning, May 5, 1912.*
-
14. Plymouth Congregational Church, Chicago,
Sunday Morning, May 5, 1912.*
-
15. Lincoln Center—All Souls Church—Chicago,
Sunday Night, May 5, 1912.*