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Vol. III August 1,1912 No. 8
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Illustration: A Memorable Feast | 2 |
Addresses by Abdul-Baha in New York and Vicinity | 3 |
The Mashrak-el-Azkar: A Call for Funds | 16 |
A Memorable Feast: Abdul-Baha the Host | 16 |
Persian Section (Illustrated) | 23-32 |
- At the beginning of the Feast, Abdul-Baha said: "I am very pleased with these people. They are gathered in love. They are all united.
Their faces are bright and their attention is directed to the Kingdom of ABHA. I hope that this condition will be permanent, that day by day they will grow brighter; day by day the path will become more attractive; day by day the spirits will become more exhilarated; day by day the lights of BAHA'O'LLAH will glisten more gloriously, and day by day the Kingdom will become more firmly established."
"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 (Aug. 1, 1912) Asma No. 8
AND VICINITY.
Compiled from stenographic notes and edited by Mr. Howard MacNutt.ADDRESS OF ABDUL-BAHA AT STUDIO OF MISS PHILLIPS, 39 W. 67TH ST., NEW YORK CITY, APRIL 12, 1912, 8 P. M.
From Notes by John G. Grundy.
I GIVE you greeting in love and unity. The affairs of this world are to be accounted as nothing compared to the joy and heavenly happiness of meeting the Friends of God. It is to experience this great joy and blessing that I have come here although weary from my long voyage upon the sea. Tonight I am in greatest happiness, looking upon this Concourse of God. Your meeting here is surely an evidence that you are upholding the Cause of God; that you are aiding and assisting in establishing the Kingdom of God. Therefore the culmination of my happiness is to look upon your faces and realize that you have been brought together by the power of the Blessed Perfection BAHA'O'LLAH. In this meeting you are upholding His Standard and assisting His Cause. Therefore I behold in you the making of a goodly tree upon which Divine fruits will appear to give sustenance to the world of humanity.
With hearts set aglow by the Fire of the Love of God and spirits refreshed by the Food of the Heavenly Spirit you must go forth as the disciples nineteen hundred years ago quickening the hearts of men by the call of glad tidings, the Light of God in your faces, severed from everything save God. Therefore order your lives in accordance with the first principle of the Divine teaching, which is love. Service to humanity is service to God. Let the love and light of the Kingdom radiate through you until all who look upon you shall be illumined by its reflection. Be as stars brilliant and sparkling in the loftiness of their heavenly station. Do you appreciate the Day in which you live?
This is the Century of the Blessed Perfection!
This is the Cycle of the Light of His Beauty!
This is the Consummate Day of all the Prophets!
These are the days of seed-sowing. These are the days of tree-planting. The bountiful Bestowals of God are successive. He who sows a seed in this day will behold his reward in the fruits and harvest of the Heavenly Kingdom. This timely seed when planted in the hearts of the beloved of God will be watered by showers of Divine mercy and warmed by the sunshine of Divine love. Its fruitage and flower shall be the solidarity of mankind, perfection of justice and praiseworthy attributes of heaven manifest in humanity. All who sow such a seed, plant such a tree according to the teachings of BABA'O'LLAH shall surely witness this Divine outcome in all degrees of its perfection and will attain unto the good-pleasure of His Highness the Merciful One.
Today the nations of the world are self-engaged;—occupied with mortal and transitory accomplishments;—consumed by the fires of passion and self. Self is dominant;—enmity and animosity prevail. Nations and peoples are thinking only of their worldly interests and outcomes. The clash of war and din of strife is heard among them. But the Friends of the Blessed Perfection have no thoughts save the thoughts of heaven and the Love of God. Therefore you must without delay employ your powers in spreading the effulgent glow of the Love of God and so order your lives that you may be known and seen as examples of its radiance. You must deal with all in loving kindness in order that this precious seed entrusted to your planting may continue to grow and bring forth its perfect fruit. The Love and Mercy of God will accomplish this through you if you have love in your own heart.
The doors of the Kingdom are opened! The[Page 4]
light of the Sun of Truth are shining! The
clouds of the Divine mercy are raining down
their priceless jewels! The zephyrs of a new
and Divine Springtime are wafting their fragrant
breaths from the World Invisible! Know
ye then the value of these days!
Awake ye to the realization of this heavenly opportunity! Strive with all the power of your souls, your deeds, actions and words to assist the spread of these glad tidings and descent of this Merciful Bounty! You are the reality and expression of your deeds and actions. If you abide by the precepts and teachings of the Blessed Perfection the Heavenly World and Ancient Kingdom will be yours;—happiness eternal, love and life everlasting. The Divine Bounties are flowing. Each one of you has been given the opportunity of becoming a tree yielding abundant fruits. This is the Springtime of BAHA'O'LLAH. The verdure and foliage of spiritual growth is appearing in great abundance in the gardens of human hearts. Know ye the value of these passing days and vanishing nights? Strive to attain a station of absolute love one toward another. By the absence of love, enmity increases. By the exercise of love, love strengthens and enmities dwindle away.
Consider me—in years of my advanced age, burdened with physical infirmities—crossing the wide ocean to look upon your faces. It is my hope that through the Life of the Spirit you may all become as one soul;—as one tree adorning the Rose Garden of the Kingdom. It is my hope that the endless treasures of the Bestowals of God may be yours here and hereafter. It is my prayer that the Supreme Concourse may be illumined by your brilliant lights shining forever in the Heavens of Eternal Glory.
ADDRESS BY ABDUL-BAHA AT THE RESIDENCE
OF MRS. MORTEN, 141 EAST 21ST ST., NEW
YORK CITY, APRIL 13, 1912, 3 P.M.
PRAISE be to God! this is an illuminating gathering. The faces are brilliant with the Light of God. The hearts are attracted to the Kingdom of Baha'. I beg of God that day by day your faces may become brighter; day by day you may draw nearer to God; day by day you may take a greater portion from the outpourings of the Holy Spirit, so that you may become encircled by the bounties of heaven.
The world spiritual is like unto the world phenomenal. They are the exact counterpart of each other. Whatever things and objects you perceive in this world of existence, are the outer pictures of the world of heaven.
When we look upon the phenomenal world, we readily perceive that it is divided into four seasons; one is the season of spring, another the season of summer, another autumn and then these three seasons are followed by winter. When the season of spring appears in the arena of existence, the whole world is rejuvenated and finds new life. The soul refreshing breeze is wafted from every direction; the soul quickening spring is everywhere; the cloud of mercy showers down its rain; and the sun shines upon everything. Day by day we perceive that the signs of vegetation are everywhere about us. Wonderful flowers, hyacinths and roses perfume the nostrils. The trees are full of leaves and blossoms, and these blossoms are followed by fruit.
The spring and summer are followed by autumn and winter. The flowers wither and are no more; the leaves turn gray, and spring has gone. Then comes another springtime; the former springtime is renewed; again a new life stirs within everything.
The appearances of the Manifestations of God are like unto the springtime. When His Holiness Christ appeared in this world, it was like the spring; the outpouring descended; the effulgences of the Merciful encircled all things; the human world found new life. Even the physical world partook of it. The Divine Perfections were upraised; souls were trained in the school of heaven, so that all grades of human existence received life and light. Then by degrees these fragrances of heaven were discontinued; the season of winter came upon the world; the beauties of spring vanished; the excellences and perfections passed away. Those lights and that quickening were no longer evident. The phenomenal world and its materialities conquered everything. The spiritualities of life became lost. The world of existence became like unto a body lifeless. There was no trace of the spring left.
Now His Holiness BAHA'O'LLAH has come into this world. He has renewed that Springtime. The same fragrances are wafting; the same heat of the Sun is giving life; the same cloud is pouring its rain, and with our own eyes we see that the world of existence is advancing and progressing. The human world has found new life.
I hope that each and all of you may become[Page 5]
like unto verdant and green trees, so that
through the breezes of the Divine spring, the
outpouring of heaven, the heat of the Sun
of Truth, you may become eternally refreshed;
that you may bear blossoms and become fruitful;
that you may not be as fruitless trees.
Fruitless trees do not bring forth fruits or
flowers. I hope that all of you may become
friends of the Paradise of ABHA, appearing
with the utmost freshness and spiritual beauty.
I pray in your behalf and beg of God confirmation
and assistance.
INTERVIEW* AT HOTEL ANSONIA, NEW YORK
CITY, APRIL 13, 1912.—ABDUL-BAHA, REV.
J. T. BIXBY AND REV. HOWARD COLBY IVES,
PRESENT.
From Notes by Howard MacNutt.
ABDUL-BAHA: The origin of man is one; the consummate intention of all human existence must likewise be one. The development of a tree is from a seed; the purpose of a tree's existence therefore is to produce a seed. The fruit of man is love and unity,—the development of spiritual susceptibilities through the influence and infusion of Divine Love. The union of East and West must be accomplished in the soul of man fortified by the Divine Spirit. This spiritual bond of unity, this power of Divine Love is everlasting. Its appearance in the soul of man is the purpose of his creation.
America is a great instrument for the accomplishment of world unity. No other nation of the world stands in a similar position of influence and responsibility. The fundamental question is the unification of religious belief. In Persia during the last fifty years a wonderful evidence of such unity has appeared among the various sects and denominations of religionists. What is witnessed in that country is historical account and record which cannot be denied. The accomplishment of a fundamental religious unity in Persia is therefore a nucleus which proves the possibility of universal peace among the world nations.
Consider the kingdom of the animals.
*NOTE—This interview was prompted by the fact that an article prepared by Rev. J. T. Bixby for publication in the North American Review had been objected to by Bahais to whom it had been submitted, as incorrect and misleading. Although the truth embodied in the words of Abdul-Baha completely disprove the erroneous statements, the article in question slightly amended, was afterward published. It should also be noted that Abdul-Baha in his preliminary setting forth of the historical accomplishment of the Bahai Movement disqualifies the writer and his motive before a question is asked.—Ed.
There is no strife among them on account of color or creed. If you select a pigeon from Persia, another from Germany, another from France, America and so on, you would find them living together in complete union and love. Because one was American it would not object to its companion from Persia. The birds of white plumage would not shun those of black and brown. They would not notice this difference in color, but would dwell together in peace and harmony. Should we not at least attain to their state and possibility? We have reason; we have consciousness. God has taught us through these channels that we were created for unity and love. The heavenly Prophets have revealed the principles of His Will and Word. Let us live in accord with those principles and thereby live in unity with each other.
When the adherents of the former despotic
government of Persia found that this unity
and harmony was being accomplished among
the followers of BAHA'O'LLAH, they arose in
bigotry and persecution against them. The
clergy especially perceived that their vocation
and means of livelihood were threatened. They
persecuted the Bahais wilh bitterness and
ferocity. They misrepresented this Cause to
the Government, saying, "These are the people
of rebellion and revolution; these are the
enemies of the Shah;" whereas in fact down
to the time of the recent revolution in Persia
the Bahais have taken no part whatever in
political questions and disturbances. Their
clamorous persecutors were the real revolutionists.
These discontents wanted Constitutional
rights and privileges. They were politicians,
not religionists. Today there are many
political parties in Persia. Notwithstanding
the spread of rumors intended to excite prejudice
against the Bahais, unity and love increased
among them, for falsehood cannot stand
against the on-rushing stream of Truth. These
enemies said, "The teachings of BAHA'O'LLAH
sanction one wife and nine husbands;"—"the
principles of BAHA'O'LLAH are communistic
and proclaim treason against the throne and
government." All kinds of false and dangerous
reports were circulated until even European
travelers passing through the country
were influenced to believe them. How different
was the reality! While the Bahais have
practical laws upon moral, ethical, civil and
governmental questions, their obedience to
these laws is always conducive to the uplift,
purification and improvement of human conditions
and never destructive to the development[Page 6]
of individual, community or nation.
Furthermore, the Bahais consider it more
blessed and a greater privilege to bestow than
to gain and receive. They believe that bestowing
good upon another freely is the greatest
means of help to both. This is not the principle
and practice of their calumniators who
make even religion a source of livelihood.
According to Bahai principles justice and
equity in government are not to be attained by
force and rebellion against the existing order
of things.
The solution of economic questions for instance will not be accomplished by array of labor against capital and capital against labor in strife and conflict, but by voluntary attitude of sacrifice upon both sides. Then a real and lasting justness of conditions will be brought about. If a capitalist is forced to give up a portion of his income and possessions there will be no love in his heart; no permanent benefit in his action. But if it be given in the spirit of the Love of God, every thing will be accomplished. As it is now, the forces of labor strike and the capitalist retaliates. If the latter should voluntarily add to the scale of wages love is evident and the greatest good results. Briefly;—among the Bahais there are no extortionate, mercenary and unjust practices, no rebellious demands, no revolutionary uprisings against existing governments.
In Persia Bahai teachers never accept the slightest coin for their work. This is so noticeably true that when such recompense is refused it is customary to hear the statement "These are Bahais." This is the strongest proof of the Bahai principles and their power of accomplishment. How different are the methods and actions of the clergy and priesthood of Persia, whose demands upon the property and possessions of the people are equivalent to pillage and plunder. For instance, when a man dies, the clergy takes possession of one-third his goods and the other two-thirds goes to his heirs. Then they accuse the Bahais of doing this;—whereas, in fact, the followers of BAHA'O'LLAH are forbidden to accept anything whatever from the property of others. The Bahais are accustomed to give rather than to receive.* For
*NOTE.—In conformity with this principle: Before the departure of Abdul-Baha from the Orient for his visit to this country, a large amount of money contributed by friends here was forwarded to him with the request that he accept it toward defraying his expenses. He returned the money with a blessing, asking the donors to apply it to some philanthropic object. During his stay in this country, his gifts to churches and charity have been many and most generous in amount.—Ed.
instance, ten thousand dollars have been sent to Chicago from the East toward the erection of the Mashrak-el-Azkar.
Rev. Bixby: Did not Professor Edward Browne, of Cambridge University, England, go to Akka and was he not received there by BAHA'O'LLAH?
A. B: Professor Browne visited the East, interviewed various people and automatically wrote down all he heard. Naturally when he met the enemies of BAHA'O'LLAH he heard nothing favorable. Would you go to the Vatican to hear praises of the Protestants? Would you consult Jewish rabbis as to the reality of Christ? In his first book, Professor Browne praised BAHA'O'LLAH, but the second account, in which he publishes the statements of enemies, is the reverse. His books do not agree.
Rev. Bixby: Is Professor Browne correct in his statement that Abdul-Baha wrote "A Traveler's Narrative"?
A. B.: The writer of "A Traveler's Narrative" was not one person. It contains a statement of Bahai principles. If a book was to be written setting forth the essence of Christianity, a number of Christians would come together for that purpose.
Rev. Bixby: Is "A Traveler's Narrative" substantially correct?"
A. B.: It is an authority.
Rev. Bixby: What is understood to be the relation between the manifestation in BAHA'O'LLAH and the manifestations in Moses, Jesus and others?
A. B.: It is one basis, one foundation. Abraham
proclaimed the Truth, Moses raised the
Standard of Truth. Jesus established the
Truth. Can we say that anyone of them did
not found it? All the prophets have been
chosen by God to promulgate The Word.
There can be no multiplicity in the Truth itself.
The teachings of the Manifestations are of
two kinds;—first, the Word of God in its
outer or material aspect;—second, the Word
of God in its spiritual or inner significance.
The first named is changeable; the second
unchangeable. The essential principle of their
teaching is spiritual. All the Prophets have
come to spread these principles. Each confirms
the spiritual utterance of the former
and changes the material forms of teachings
and ceremonials. For instance, the Ten Commandments
revealed by Moses were applicable
to the time in which he appeared. They
were not applicable to the time of Jesus.
Therefore He abolished and superseded them.[Page 7]
He also abolished certain laws of Moses which
were no longer necessary. But this change
and renewal is of secondary importance to
the Spiritual Reality of the Word in Moses
and Jesus, for it is the foundation and it
is One and Unchangeable.
Rev. Bixby: Has BAHA'O'LLAH revealed obligatory prayers?
A. B.: The mode and requirements of East and West are different. It matters not whether we bend the head in the East or the knee in the West. The purpose of prayer is to come nearer to God;—to pray from the heart fervently. If the heart is pure, it is beautiful for the tongue to express its ecstasy.
Rev. Bixby: By what authority is BAHA'O'LLAH placed with Abraham, Moses and Jesus?
A. B.: Today we believe BAHA'O'LLAH to be an educator of humanity, as Abraham, Moses and Jesus were educators. Are His teachings worthy of serious attention? He originated and proclaimed them. He caused others to believe and follow them. What is the function of a teacher and educator of humanity? By what evidence shall we recognize him? Is it not his power to train and develop, as children are trained at school? Has BAHA'O'LLAH trained the children of humanity? If He has opened the doors of human hearts to a higher consciousness, He is a heavenly Educator. If He has not accomplished this we are privileged to deny His claim and teaching. For the aim and function of an Educator is to train the children of humanity. This is His greatest proof;—that He has power to uplift humanity. BAHA'O'LLAH either taught higher lessons or did not. If He did, He has fulfilled His claim. The mission of a physician is to heal sickness and relieve the ailing. When he heals there is no doubt of his ability as a physician. If he cannot heal the sick he is disqualified. We accept the Teachings of Moses, Jesus, Abraham and Adam because unmistakably they came to educate humanity. For example, Moses arose at a time of the lowest ignorance and humiliation of the Hebrew nation. Did He not free them from the bondage of Egypt? Did He not train, educate and organize them as a nation and people. As a consequence of His discipline did they not attain a zenith of power? Yes, unmistakably,—up to the time of Solomon. The philosophers of Greece came to Palestine, sat at the feet of the Hebrew sages and were taught by them the fundamental principles of life. Moses produced this result from ignorance and slavery. Can we deny history? Can we deny that He was an Educator?
Rev. Bixby: Has BAHA'O'LLAH done this?
A. B.: Yes! In Persia especially He has accomplished this miracle of training and education. Ere long, Persia will attain a high degree of civilization.
Rev. Bixby: Is Mirza Abul Fazl an apostle, prophet or one delegated with special authority?
A. B.: We do not have apostles, prophets and special leaders, because all are servants. We have no ecclesiastical order or authority. Mirza Abul Fazl was trained and taught by BAHA'O'LLAH;—His disciple in this sense. He was near to BAHA'O'LLAH; but he has no special station except the station of service.
Rev. Bixby: Were the "Letters of the Living" appointed by the Báb abrogated by BAHA'O'LLAH?
A. B.: The "Letters of the Living" were at first eighteen in number. The Báb said, "Go forth and teach others the Message you have received." Among them were some of great ability, who became prominent. Some disappeared. They were not appointed as a secret order. BAHA'O'LLAH did not abrogate their function. As an organization of believers in the Báb it passed away by itself,—naturally. The Báb said, "These are the acceptors of my teachings." They had no official station. He did not depend upon them as His clergy. They were servants of the Cause of God. Whoever is near to God is a servant of God.
Rev. Bixby: Did not Subh-i-Ezel occupy an authoritative position?
A. B.: BAHA'O'LLAH educated him just as He educated Mirza Abul Fazl and myself. Subh-i-Ezel separated voluntarily. He did not follow his Teacher as we have done. Therefore we do not mention his name. We have no quarrel with those who differ, but are commanded to love them.
Rev. Bixby: How can we receive more from the Teaching of BAHA'O'LLAH than from the Words of Jesus?
A. B.: Jesus and the former Prophets laid
the foundation of the Cause of God,—the
Heavenly Kingdom. But their followers forget
and overlook the foundation. Christ said,
"Ye must be born again of water and spirit."
"As children from the womb, so must ye
be born again of Spirit." The essence of His
meaning was that those who were taught by
Him and became His real followers would[Page 8]
become free from world-imperfections; they
would become perfect, redeemed from animalism
and human passions, transformed into
angels; that is to say the earthly would
become heavenly. These are the real disciples
of Christ. These are real Christians.
Galen, a Greek philosopher, who was pagan
and not Christian, writing upon the subject
of "Ancient Civilization of Nations," states
that "the greatest shaping influences in the
civilization of nations are religious principles;
and that the effect of Christianity upon the
lives and morals of its adherents is a great
proof of this statement." Now BAHA'O'LLAH
came and brought a new life into the hearts
of mankind. He reversed the order of many
former teachings. Vast numbers of His followers
live in accord with the principles He
set forth. Mirza Abul Fazl for instance, whom
you have named, was firmly fixed in his religious
belief. Under the influence of BAHA'O'LLAH'S
words, he arose to serve this Cause.
He was thrown into prison two years;—he
was persecuted and driven out of Persia.
Under all conditions of distress and suffering,
he was thankful and filled with happiness,—constantly
serving the Cause of BAHA'O'LLAH.
This is the strongest proof that the Teachings
of BAHA'O'LLAH have within them the
same power to mould and influence human
lives as the Teachings of Jesus. They free
the souls of men from world-attachments
and imperfections. They open the doors in
this age of the world to perfection. The
Jews admit that Jesus appeared in the world
and taught heavenly principles. If Christ
had not appeared after Moses the mention
of Moses would have been lost. The foundation
of Jesus and the foundation of Moses
were the same. The foundation of BAHA'O'LLAH
is likewise the same as Moses and Jesus. All
religion has the same foundation.
Furthermore, consider how BAHA'O'LLAH has upraised the standard of Christ in the East, in countries and among peoples where there was formerly no mention of Christ's name. He established the truth of the Bible among those who shunned and hated the Bible. They considered it a righteous act to burn and destroy the Book of Christianity. BAHA'O'LLAH has taught them to read the Bible.
Rev. Bixby: Was Christ the Word?
A. B.: BAHA'O'LLAH has clearly explained and defined the "Word." Christianity, as explained by its followers has taught that Christ is the Word and the Son of God. What is the meaning of this? BAHA'O'LLAH has explained that seers and prophets are as letters incomplete in meaning. He shows that human intellects are imperfect, incomplete, but Christ was the All-Surrounding Word and synonymous with Perfection. As He contained all Perfections and Attributes He was the Word and this wonderful title was conferred upon Him. But seers, prophets and disciples are as "letters"-without complete significance.
Rev. Bixby: Was BAHA'O'LLAH also the Word in the flesh?
A. B.: Yes! Because He had all the perfections.
Rev. Bixby: Did Abraham embody the Word?
A. B.: We cannot differentiate the attributes of the Word of God;—we cannot differentiate perfections. Abraham announced the Divine Truth. It is not necessary to lower Abraham to raise Jesus. It is not necessary to lower Jesus to proclaim BAHA'O'LLAH. We must spread the Truth of God wherever we behold it. The essence of the question is that all these Great Messengers came to raise the Divine Standard of Perfections. All of them shine as stars in the same heaven of the Divine Will. All of them give Light to the world.
Rev. Bixby: Did BAHA'O'LLAH fulfil Jesus as Jesus fulfilled Moses?
A. B.: Yes! by spreading the renown and glory of Jesus. The aim of Moses, Jesus and BAHA'O'LLAH was to train humanity toward divine perfections. Can we train the world upward by imperfections?
[At the conclusion of this interview Abdul-Baha arose and came toward Rev. Bixby, his arms filled with large white roses. As he placed them upon the bosom of his visitor, literally burying him in them, he said, "These beautiful roses will express to you the love and fragrance of the Bahai Spirit."]
ADDRESS OF ABDUL-BAHA AT EARL HALL, COLUMBIA
UNIVERSITY, NEW YORK, FRIDAY,
APRIL 19, 1912, 5 P.M.
IF an observing man looks around him in
the world of creation, he will find that
created things are divisible into three
classes. First: Created things of the mineral
type; that is to say, matter or substance which
has taken various forms and shapes. The
second kind of created phenomena are the
plants or vegetable kingdom. The vegetable[Page 9]
possesses the virtues of the mineral plus the
power or virtue of change;—that is to say, the
power of growth. Hence plant life is a step
further and more specialized than the mineral.
The third created object is the animal. The
animal possesses the virtues of the mineral
and the virtues of the vegetable, but above
all that, it is endowed with sensation. It
has the sense of sight, hearing, taste, smell
and touch. Therefore the animal is possessed
of the virtues of the mineral, the vegetable,
and in addition is endowed with peculiar qualities
of sensitiveness. But man who is the
most specialized form of creation, embodies
all the virtues of the mineral, vegetable and
animal, plus an ideal power which is not to
be found in the others,—which is absolutely
absent in the others. This can be said to be
the power of intellect. The outcome of this
intellectual power is science, which is especially
characteristic of man. This is the power
of external investigation,—the discoverer of
the mysteries of outer phenomena. This scientific
power comprehends all created objects.
This power verily can discover the hidden
and mysterious things of the earth. In man
alone this is noticeable. The most noble virtue,
the most praiseworthy accomplishment of man
therefore is scientific attainment. Science may
be likened to a mirror wherein are reflected
the images of these mysteries of outer phenomena.
Science is powerful enough to bring
before us the ages of the past and link the
past to the present. It is science which can
bring forth and exhibit to us, as it were, in
the arena of knowledge all that has been latent
or hidden in the past. The philosophical conclusions
of by-gone centuries, the wisdom of
former sages, science can reproduce for us in
the form of an epitome. Science can review
for us the teachings of all the prophets and
wise men. Science is therefore the discoverer
of the past. Basing itself upon the premises
of the past and present, science can deduce
conclusions as to what shall be in the future.
Science is the governor of nature,—the governor
of the mysteries of nature,—the one
agency which can explore the institutions of
nature. All created things are captives of
nature. Science is the breaker as it were
of the laws of nature. All created objects
that we see are under natural law. They
cannot trespass the laws of nature in one detail
or particular. All the infinite starry worlds
and planets are the subjects or captives of
nature. All the belongings of this earth, all
created things upon this globe are captives of
nature. All minerals, vegetables and animals
are captives of nature. But man through his
scientific power can change this; can modify
and change the laws of nature.
Consider for example, man, according to natural law, must dwell upon the earth. But breaking this law he can sail in vessels over the ocean, fly in the atmosphere in airships or advance through the depths of the sea in submarines. This is against the law of nature; this breaks the sovereignty of nature. According to nature's laws and methods all the science we have, all the inventions and discoveries we have should be hidden. According to nature they should not be open and known;—they should be mysteries. But man through the power of science takes them out of the plane of the invisible and unknown,—breaks the very laws of nature, draws them into the plane of the visible, exposes and explains them. For instance one of the mysteries of nature is electricity. According to nature this force, this energy should be latent and hidden,—but man through his scientific power breaks the laws of nature, arrests it and even imprisons it for his use.
In short, man through this scientific power
is the most noble of creation, the governor
of nature. He takes the sword from nature's
hand and uses it on nature's head. According
to nature the night is to be dark and gloomy
but man takes his sword of electricity,—this
electric sword,—kills the darkness and dispels
the gloom. Man is progressive, nature is not;
man has memory, nature has not. Man is a
sensitive being, nature is minus. Man is nobler
than nature. There are certain powers in
man which are absent in nature. If it be
claimed that these powers which are present
in man are from nature itself;—that man is
a part of nature,—in response to this we
will say that if nature is the whole and man
is part of that whole, the question arises is
it possible for a part to possess virtues which
are absent in the whole? No, undoubtedly
the part must be endowed with the same qualities
and properties as the whole. For example,
the hair is a part of this human anatomy.
It cannot contain elements which are
absent in other parts of the body, for in
all cases the elements composing the body
are the same. Therefore it becomes evident
and manifest that man although in body a
part of nature, nevertheless in spirit possesses
a power which is beyond nature; because were
he simply a part of nature he could possess
only the things which nature possesses. God[Page 10]
has conferred upon and added to man this
distinctive power, this power of intellect, this
power or faculty of knowledge; and its greatest
virtue is scientific enlightenment.
Inasmuch as this is an endowment for the acquisition of knowledge it is therefore the most praiseworthy power of all, for by it and through its attainments the betterment of the human race is accomplished, the development of human virtues is made possible and the spirit and mysteries of God become manifest. Therefore I am very pleased with my visit to this place. Praise be to God, that this country abounds in such institutions of learning where all the sciences and arts may easily be acquired. Just as material and physical sciences may be acquired here and are constantly unfolding, I am hopeful that spiritual development also may keep pace with these outer advantages. As material knowledge is illuminating those within the walls of this university so also may the light of the spirit, the inner and spiritual light of the real philosophy illuminate this institution. The most important principle of divine philosophy is the oneness of the world of humanity, the unity of mankind, the bond which will conjoin the East and the West, the tie of love which should bind the hearts of men.
Therefore it is our duty to put forth our greatest efforts and summon our energies from all directions in order that the bonds of unity and accord may be established among mankind. For six thousand years we have had bloodshed and strife. It is enough; it is sufficient. Now is the time to associate together in love and harmony. For six thousand years we have tried the sword and warfare; let mankind for a time at least live in peace. Review history and consider how much savagery, how much bloodshed and warfare the world has witnessed. It has been either religious warfare, political warfare or some clash of human interests. The world of humanity has not enjoyed peace even for a single day. Year by year the implements of warfare have been increased and perfected. Consider the past ages;—when war took place only ten, fifteen or twenty thousand at the most were killed, but now it is possible to kill one hundred thousand in a single day. Then warfare was carried on with the sword; today it is the smokeless gun. Formerly battleships consisted of sailing vessels; today there are dreadnoughts. Consider the increase and improvement in the implements of warfare. God has created us all human, and all countries of the earth are parts of the same globe. We are all servants of Him. He is kind and just to all. Why should we be unkind and unjust to each other? He provides for all. Why should we deprive one another? He protects and preserves all. Why should we kill our fellow-creatures? If this warfare and strife be for the sake of religion, religion has no part in it. All the Divine Manifestations have promulgated the Oneness of God and the unity of Mankind. They have taught that men should love and mutually help each other in order that they might progress. Now if this conception of religion be true, its essential principle is the oneness of humanity. The fundamental truth of the Manifestations is peace. If not they are false and will fail. But as a matter of fact this fundamental truth underlies all religion, all justice. The Divine purpose is that men should live in unity, concord and agreement and should love one another. Consider the virtues of the human world and realize that the oneness of humanity is the primary foundation of them all. Read the Gospel and the other Holy Books. You will find their fundamentals are one and the same. Therefore unity is the essential truth of Religion, and when so understood embraces all the virtues of the human world. Praise be to God, this knowledge has been spread, eyes have been opened and ears have become attentive. Therefore we must endeavor to promulgate and practice the Religion of God which has been founded by all the Prophets. And the Religion of God in short is absolute love and unity. I hope that at some future time I may elaborate upon this theme.
RECEPTION TO ABDUL-BAHA BY THE NEW YORK
PEACE SOCIETY AT HOTEL ASTOR, MAY 13,
1912 (AFTERNOON).
- ABDUL-BAHA.
- DR. STEPHEN S. WISE, Rabbi.
- MRS. ANNA GARLAND SPENCER, Ethical Society.
- REV. PERCY STICKNEY GRANT, Church of Ascension.
- MR. TOPAKYAN, Persian Consul General.
- PROF. WILLIAM JACKSON, Columbia University.
- MR. W. H. SHORT, SEC'Y New York Peace Society.
Stenographic Notes by E. Foster.
INTRODUCTION BY DR. WISE, PRESIDING.
THE reception of this afternoon has been
arranged by the Social Committee of the
New York Peace Society, which is honored
today by the presence of its guest, Abdul-Baha
of Persia, known to many of us as one
of the religious teachers of the world.[Page 11]
I know not why I should have been asked to preside at this meeting this afternoon, unless it was that the officers of the Peace Society sought to pay the delicate compliment that I was the first or second cousin of the honored guest of today because of my eastern lineage, and so I presume my being in the ministry of Israel accounts for the privilege which is mine of welcoming the distinguished guest of the afternoon.
Some years ago, I was in conference with the late President of Union Theological Seminary, Dr. Hall, who asked if I would not give one of a series of addresses on the "Religion of the East," and I said to him apologetically, "I hope you will forgive me if I speak of Christianity as an Eastern religion." He turned to me half in amusement, half in anger and said, "Oh, Dr. Wise, you forget that all the religions of the world are Eastern religions." The religions of the world have been borrowed by the West from the East, and a Religious Teacher from the East comes to us today. It is good to have Abdul-Baha with us in this company and in America, in order that we may be helped again, if not permanently, to revise our unfortunate use of the terms "Asiatic," "Eastern," "foreign"; as if somehow, "Eastern" and "Asiatic" were synonymous with a lower order of being. Whenever I hear the term "Asiatic" used, deprecating the teaching of certain people, my own included, I love to remember that all of the great prophetic religious teachers of the world, Moses, Jesus, Buddha, Confucius, Zoroaster, Mohammed, every great religious founder in history was Asiatic.
We have a little religious congress here this afternoon. We have the leader of his own Faith; we have the teachers of Christianity; we have a woman representative of the Ethical Society. There are teachers in Israel today, and so we may be said to have a miniature religious congress. And best of all, friends, I hope we are meeting not at all in the spirit of tolerance or toleration, but in the spirit of fellowship. There was a time you remember, and not so many years ago, when it was imagined that the limit of religious growth and understanding and sympathy were reached when men tolerated each other. I can never forget the words "To tolerate is to insult." We do not tolerate and we do not want to be tolerated any more. No people wants to be tolerated. Every people wants to be honored, and wishes to stand in the attitude of sympathy, forbearance and brotherhood toward every other people.
Religion and war are incompatible terms. Where religion is, war cannot be. We still have war in the world because we have no religion; because we have the name, the shadow, the pretext rather than the reality and substance of religion. When once Christianity really is followed, I believe war will cease. For centuries and centuries there have been religious wars, wars fought in the name of religion. I think we have seen the end, or nearly the end of that. But even today, I am sorry to say, the world over, religion is willing to endure war. Furthermore I know of no great war in thousands of years in which the banners of the two parties have not been blessed by some church or churches. The time has come when the churches will cease to bless war banners, when the churches will remember the great word of him who said "Swords shall be beaten into plow shares;" remember the word of the great Teacher who said "Blessed are the peacemakers." When the churches will refuse to bless war banners, religion will never curse, but will withhold our hands from invoking the blessings of God when we go forth to slay one another. For it is written "Thou shalt not kill," and moreover it is written, "Thou shalt love thy neighbor as thyself."
Today we have the distinguished honor of greeting Abdul-Baha, a notable and deeply interesting teacher from the East, and mine is to be the privilege of asking for a word of greeting from a number of men and women whom the Peace Society, through its Social Committee, has asked to speak.
I think Abdul-Baha would admit that even if such a gathering were held in his own land, the first speaker would not be a woman, but the first speaker today will be an honored woman and a distinguished ethical teacher, Mrs. Anna Garland Spencer.
It is my pleasant privilege to offer in behalf
of our Society the second welcome to our
honored guest, and I am reminded in this
meeting that there are three elements of our
life that cause discord. One of them is race
prejudice,—the idea we have brought with us
from earliest primitive times that only those of
our own blood are and should be honored and
respected. This makes a lack of harmony in
the social life which in the last analysis becomes
a war. And next there is a deep-seated
desire that one flock shall rule over another;
that one set of people shall exploit another for[Page 12]
the benefit of those who are at the top of life's
opportunity. This is what gives us the power
to hold back all privilege from the many, and
then because the many are not cultured and
refined and advanced as those who have
claimed and hold a monopoly of privilege,
therefore it is deemed a right to still hold them.
This makes a war of classes.
Another thing that leads to discord and often to war is religion,—bigotry,—the mistaken idea that any one set of people are the children of the divine and all the rest are step-children. There are no step-children.
Our honored friend has come to us with a familiar message, the message of our own Emerson so long ago declared, "There are as many roads to the infinite as there are travelers upward."
I remember it was a Persian poet who said: "The Lord of Light is not to be worshipped with flowers that have faded, and those that grow in thine own garden are dead." We would gladly pluck each from our own garden the choicest blooms of our aspiration and faith, and lay them in the hands of our Prophet Friend.
Mrs. Spencer has put it well indeed. We are beginning to understand no one people is God chosen, but every people in the world may be God choosing.
It was very good indeed that the first platform in America that welcomed the guest of the hour should have been the platform or pulpit of one of the churches of New York that stands for much that is finest in the life of our great city,—the pulpit of a church which because of its leader stands for the finest and most catholic and noblest thing in the life of the land. I am glad Dr. Percy Stickney Grant is with us today.
I feel that the distinguished guest of this afternoon must look upon this meeting as a foreign sight, a meeting where women take an important part in trying to bring about political peace. It is a distinction of the Western so large a place to women, and historically it religions that they have insisted upon giving was the fortune of Christianity to succeed over some of its competitors because it did, even in the early days, give so large a place to women. And this success of Christianity was not on account of the women in the Christian church alone and their demands; it was on account of the men in the Christian Church in the West who did not want a religion which did not include their wives, daughters and sweethearts, so that the religion of the West comes very naturally into such logical sequences as the importance of women in our Western life, a growing importance in all things that are constructive to the wellbeing of our Western life. I fear therefore that we are displaying to our distinguished visitor from the East one of the peculiar products of our Western civilization.
There are misunderstandings that easily arise under circumstances such as now exist, the coming of a Prophet with a Great Message from one part of the world to another. And one cause of misunderstanding is to be found in the hard and fast names that we choose to give each other,—designations from which it is hard to escape,—crude and half voicing the heart into words that bind with fatal constructions the minds and sympathies of those who hold them. A friend of mine doing work on the East Side had charge of a dance-hall for working boys and girls. He became there acquainted with boys and girls on the side of their personality before he became acquainted with them on the side of their occupation and social status. One day he met a men who was introduced to him as a person who had made a personal sacrifice, selling his overcoat to give the money to an old woman. He was also introduced to another who had done something beautiful and heroic, so that he was conversing with two splendid souls. Afterward he found one ran an elevator, and one was a porter. Now, he said, if I had become acquainted with them, first, as an elevator boy, or as a porter, I should not have understood them; I should not have appreciated them; I should not have looked upon them with great admiration. The tag would hide the spirit.
Our guest from the East comes to us with a message that is a familiar message to our ears; the message of "Peace on earth and goodwill to men." Is there a community or a religion that should more easily comprehend or welcome such a message than our own? And if we fail to understand it, are we not being bound by some tag that really does not mean what the word may signify? That is to say, we must get down below our discussion of Christian, Hebrew, Ethical Culture, whatever the discussion may be, to the spirit of life and of brotherhood. There we find we are all akin, there we find the fellowship of the great spirit of Abdul-Baha.
A religious newspaper was a little slighting
to this guest of ours, saying he came to[Page 13]
establish political peace. I have not found
that he was an ambassador from any country,
from any court; nor did he come on a diplomatic
errand. Could a political peace be finally
established which did not establish peace in
the hearts of man; peace in the souls of individuals
with their ideals? In the phrase of
the political platform, "all peace looks alike to
me."
Therefore for the churches, I believe that we today can welcome in a representative way and in a vital way Abdul-Baha.
If Abdul-Baha really is a representative in the interest of the peace of Persia, we would not be very sorry if he might secure a more honorable peace for Persia with Russia. And if on the other hand as a representative of the land of which he is at present a subject,—Turkey,—he should bring about the cessation of the wicked war between Turkey and Italy, how well ought we rejoice!
Naturally, we expect a word from the Consul General of Persia in New York, Mr. Topakyan.
Ladies and Gentlemen: It is a very great honor for me to be here today, for those who cherish the highest American ideals have come to honor a man of peace, and to seek still greater light upon the sacred problem of Universal Peace. Our guest of honor has stood as a Prophet of enlightenment and peace for the Persian Empire, and a well-wisher of Persia may well honor him. I wish from the heart success for the message of peace for all men. The awful calamity of war has hindered for centuries all human progress. What progress has been made has been made in spite of war. When the day of Universal Peace comes, it will be a day of universal good to all men. The poor shall rejoice and misery and degradation shall be like evil dreams of the night. The peacemakers are truly the children of God. It was impossible that America should be satisfied with her own prosperity and feel no interest in the true welfare of the rest of the world. Today in seeking International Peace, she is sending a message of glad hope to the nations who most need the sympathy and protection of the stronger nations.
I beg of you ladies and gentlemen to let these few words serve as an expression of my sincere sympathy for International Peace. In closing I am happy to say that Abdul-Baha is the Glory of Persia today.
A word from a University teacher, Prof. Wm. Jackson of Columbia University. Prof. Jackson is a scholar of the Persian land and tongue, and we shall be happy to have a word from him.
It has been my pleasure and privilege to travel considerably in the East, especially in the wonderland of Persia. No matter what the object of the traveler's journey may be, his attention is called to the fact that the spirit of these lands is awakening anew. One thing always impresses me there. When men meet and greet each other socially, in business, under all sorts of conditions, you hear them say "Salaam aleikum"! and the response comes back "Wa aleikum assalaam"! That is to say "Peace be upon you"! and "Upon you be Peace"!
With deep interest and reverence I saw the spot in Tabriz where the Báb was dragged up by the arms in 1850. After all the torment, abuse and persecution which had been heaped upon him, he was hung up there on a wall, side by side with one of his followers. At the last moment this disciple said "Master, are you satisfied"? At that instant a volley of musketry rang out and the young disciple was dead. The Báb was strung up again and another volley brought death to him. He was a martyr to Peace and Love. This afternoon his Successor comes to us from the Orient to assure us that this Message of Peace is still being sounded and that we in the West and they in the East are really one in heart.
In welcoming on your behalf the guest of today, I cannot help but refer for a moment to his name "Abdul-Baha." Abdul, as you know, means Servant, being common in all Eastern tongues; Abdul-Baha means the Servant of the Lord, and if my informant is correct, some years ago when Abdul-Baha was asked by an honored teacher of Christianity whether he was a Prophet, his answer was, "I am the Servant of the Servants of the Lord."
We welcome this "Servant of the Servants
of the Lord," and in welcoming him, in greeting
him, honoring him, in naming him brother,
and asking him to think of us as his sisters
and brothers, can you forget the word of the
poet of his own land, "No one could tell me
where my soul might be. I searched for God
and God eluded me. I sought my brother then[Page 14]
and found all three, my soul, my God, my
brother"?
In the name of God we welcome our brother, the Servant of the Lord, Abdul-Baha.
Although I felt indisposed this afternoon, yet because I attach great importance to this assembly, and because I was longing to see your faces, here am I. I am most grateful for the expression of kindly feelings on the part of the former speakers. Truly they have expressed the greatest spirit of hospitality toward me. I am thankful for the susceptibilities of your hearts, for I discover that the greatest desire of all of you is no other than International Peace. You are all lovers of the oneness of humanity, you are all seekers after the good pleasure of the Lord, and you all investigate the foundations of the Divine Religions.
Today there is no greater glory for men than that of service in the cause of the Most Great Peace, for Peace is light, whereas war is darkness; Peace is life, whereas war is death; Peace is guidance, whereas war is misguidance; Peace is the foundation of God, war is the Satanic institution; Peace is conducive to the illumination of the world of humanity, whereas war is the destroyer of the human foundations. When we glance at the phenomenal outcomes, we observe that Peace and amity are factors of existence; whereas war and strife are the cause of decomposition. All the phenomenal objects which we see are expressions of the amity or affinity of elementary substances, and non-existence is no other than lack of amity or discord. For example, various elements have come together, have united and entered into an admixture, the outcome of which is composite being, and when these elements have become discordant, shunning one another, non-existence will result. All phenomenal beings are likewise, for the foundation of God in all the degrees and kingdoms is an expression or an outcome of love. Consider how the human world is ever restless because of war. Peace is health, whereas war is illness. When the banner of truth is raised, peace becomes the cause of the welfare and well-being of the human world. In all cycles and all ages war has been a factor of discomfort; whereas peace and amity have been conducive to comfort and welfare;—especially in this century, because in former centuries warfare did not attain to the savagery which now characterizes it. If two powers or two nations waged war against each other, at most ten thousand or twenty thousand would be sacrificed, but if in this century war shall be declared, in one day it is possible to do away with one hundred thousand human souls, for decisive instruments of destruction have been invented with which it is possible to destroy a country in an hour. It is possible to render non-existent a whole nation in a day; so perfected has become the science of war, results today cannot be compared with results in the past ages. It is a certain law of being that for every phenomenal thing there is a consummation, and because the instruments of war have attained this thoroughness and perfection, it is hoped that now they will be transformed for peaceful purposes. Therefore all of us are hopeful that this revered Society for International Peace, according to its sincere intentions may be confirmed and reinforced by God. Thus may the Society contribute to the time when the banner of International Peace will be hoisted and Universal Peace shall be proclaimed;—when the cause of International Welfare shall consummate, and this darkness which encompasses the world pass away.
Sixty years ago His Holiness BAHA'O'LLAH was in Persia. Seventy years ago His Holiness the Bab, appeared. The institutions of these two blessed souls were for International Peace and love among mankind. They put forth efforts with their lives and souls, in order to bring together divergent people, until no strife should remain, no rancor or hatred prevail. His holiness BAHA'O'LLAH addressing all humanity, said that His Holiness Adam the parent of humanity may be likened to the tree, whereas you are like unto the leaves and blossoms of that tree. Inasmuch as your origin was one, now likewise, you must be united and agreed. You must consort with each other and associate with one another in perfect amity and accord, for He pronounced religious prejudice, racial prejudice, patriotic prejudice and political prejudice to be the destroyers of the body politic. You must look at the oneness which exists in humanity. Originally you belong to the same household. You are the servants of the same God. You are all of human kind, and it is becoming that you should be in the state of the utmost love. You must emulate the institutions of God and shun Satanic promptings, for the divine bestowals are ever conducive to unity and accord; whereas Satanic promptings call man to strife and war.
Among all the differing sects and divergent
people of Persia, this remarkable personage[Page 15]
was able to create a bond of accord. Everyone
who followed the teachings of BAHA'O'LLAH,
from whatsoever denomination or people, became
connected by the bond of love with all
the others, until now they cooperate and live
together with the utmost of love. They are
real brothers and sisters. No distinctions do
they observe and the utmost accord prevails.
Daily this unity and amity are increasing among
them. In order to insure the progress of mankind
and to establish these great principles and
institutions, He was willing to suffer every
ordeal and difficulty in its pathway. His Holiness
the Báb became a martyr thereto and over
twenty thousand men and women likewise gave
their lives. His Holiness BAHA'O'LLAH was
imprisoned and endured the utmost persecution.
Finally He was exiled from Persia to
Mesopotamia; from Baghdad He was sent to
Roumelia, and from Roumelia He was banished
to the prison of Akka. Through all these
ordeals day and night did He strive, proclaiming
the oneness of humanity and promulgating
the Most Great Peace. From the prison of
Akka He addressed all the kings and crowned
heads of the earth. He wrote lengthy letters
to them, summoning all of them to International
Peace, expressly and explicitly stating
that the Most Great Peace shall hoist its banner.
The powers of the earth cannot withstand
it for it is one of the privileges and bestowals
of this great and glorious century. It is an
exigency of the time. Man can withstand anything
except that which is Divinely indicated
for the time and its exigencies. Now, praise
be to God, in all the countries of the world
lovers of peace are to be found, and these
thoughts are being spread throughout humanity;
especially in this country! Praise be to
God, this thought is becoming predominant and
all souls are defenders of the oneness of
humanity; all are endeavoring to promulgate
this International Peace. There is no doubt
that this revered democracy will be able to
realize it and the banner of International Peace
be unfurled here, permeating through the other
countries from here. I offer great thanks to
God that I find you imbued with such susceptibilities,
that He has given you such lofty
thoughts; and I hope that you will be the
cause of spreading this light throughout mankind.
Thus may the Sun of Reality shine upon
East and West. The thick clouds shall pass
away and the heat of the Sun shall dispel the
mist. The reality of man shall develop. The
thoughts of man shall take such an upward
flight that former thoughts of man shall appear
in comparison as the plays of children; for the
thoughts of all times and the prejudices of all
people with regard to race and religion have
ever been destructive. I am most hopeful that
in this century these lofty thoughts shall be
conducive to the welfare of humanity. Let
this century be the Sun of previous centuries,
the effulgences of which shall last forever, so
that in the times to come they shall glorify the
twentieth century, saying that the twentieth
century was the century of lights, the twentieth
century was the century of life, the twentieth
century was the century of International Peace,
the twentieth century was the century of divine
bestowals, and the twentieth century has left
traces which shall last forever.
ADDRESS BY ABDUL-BAHA AT THE WOMEN'S
SUFFRAGE MEETING HELD AT METROPOLITAN
TEMPLE, SEVENTH AVENUE AND FOURTEENTH
STREET, NEW YORK, MAY 20TH, 1912.
Stenographic Notes by E. Foster.
INTRODUCTION BY MRS. PENFIELD.
PERHAPS no two subjects before the world today have awakened so much fear in the minds of the people as the Disarmament of the Nations and Enfranchisement of Women. They both look toward the ideals of equity and justice among men. And it is a significant fact that many of the notable peace workers, after years of labor, have come to the conclusion that Universal Peace must follow and will depend upon the interest of women in the councils and electorates of the world. It is interesting to remember tonight as we discuss these two subjects that these two great movements have gone side by side.
I have the great honor tonight to present to you one of the most distinguished advocates of both Women's Suffrage and Universal Peace, the Persian Prophet, Abdul-Baha who is in our midst. He will speak to you in his own language, interpreted by Dr. Fareed.
I suppose most of you are familiar with the history of this distinguished man; a man who was for forty years a prisoner in the Fortress of Akka—a prisoner held by Turkey—and only released in 1908, when the new government was adopted. I cannot use better language than that of one of his followers when I describe Abdul-Baha in these words: "Abdul-Baha wishes to be known as 'The Servant of Humanity.' He seeks no higher station than
(Continued on page eighteen)[Page 16]
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
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Make Money Orders payable to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U. S. A.
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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 (August 1, 1912) Asma No. 8
Bahai Temple Unity, at its annual meeting in May, 1912, directed its Executive Board to not renew the mortgage of Ten Thousand Dollars on the Temple site, and all the Assemblies pledged their effort to raise the Ten Thousand Dollars due June 24. Five Thousand Dollars of the amount only was paid in, and that amount with accrued interest was paid on that date. By the courtesy of the mortgagee, the time for the payment of the balance was extended ninety days. On September 24, 1912, this balance, $5,000, will be due and must be paid. We have been admonished and are pursuing the policy to avoid debt and to withhold all construction work until every lien of debt or possibility of it is removed. The work of this foundation of the renewed Cause of God in America must not longer lag. Let each Assembly make complete canvass of all friends who are interested in or adhere to this Cause, and secure pledges or assurances of the gifts they will be able to contribute to this Cause by September 24. With this information of pledges your committee will be able to advise you of the amount so pledged, so that all may be acquainted with the progress made toward wiping out this debt. Let there be no delay. The demand is urgent, the call is made. Let the response be to the limit of the ability of each.
- EXECUTIVE BOARD,
- Per Albert H. Hall, President.
- EXECUTIVE BOARD,
ABDUL-BAHA gave a Unity Feast in West Englewood, N. J., on Saturday, June 29, to the Bahais of New York and vicinity. About three hundred were present. In addition to the seven Persians in his party there were guests from Philadelphia, Buffalo, Green Acre, Me., Washington, D. C., Pittsburgh, San Francisco and Portland, Ore.
There in the fragrant pine grove, on a bright June day, Abdul-Baha himself the host, smiling joyously and radiating the spirit of good will, welcomed the happy friends. It was indeed a picture, and one of the utmost spiritual significance. Christians, Jews, Mohammedans and the white and black races were represented. Abdul-Baha's very presence seemed to fill every soul with love. The bountiful meal was a Persian Feast, the delicious dishes being prepared by members of his Oriental party. He talked to them from the center of the large circle around which the tables were arranged. He said:
"This is a good gathering. With sincere
intentions have you all gathered here. The
intention of all is the attainment of the virtues
of God. The purpose of all is unity and[Page 17]
agreement. The desire of all is attraction to
the Kingdom of God. Since the intention of
all is toward unity and agreement, it is certain
that this gathering will be productive of
great results. It will be the cause of attracting
a New Bounty. This is a New Day and
this hour is a New Hour wherein we have
come together here; all are turning to the
Kingdom of ABHA, seeking the infinite bounties
of the Lord. Surely the Sun of Reality,
with its great and full effulgence, will illuminate
us and all dark disagreements will
surely disappear. The utmost of love shall
result. The favors of God shall encompass
us. The pathway of the Kingdom will be
made easy. The souls like unto candles will
be ignited and made radiant through the lights
of the Great Guidance.
"This gathering has no peer or likeness upon the surface of the earth, for all other gatherings and assemblages are due to some physical basis or material interests. This outward meeting is a prototype of the inner and complete spiritual meeting; likewise are the other meetings and assemblages in different parts of the world which are thus held.
"The Bahai meetings are the mirrors of the Kingdom wherein images of the Supreme Concourse are reflected. The lights of the most great guidance are visible therein. The summons of the Kingdom can be heard from the Bahai assemblages and the call of the Supreme Concourse can reach every ear. The efficacy of such meetings as these is permanent throughout the ages.
"This assembly has a name which will last forever and ever. Hundreds of thousands of meetings shall be held to commemorate such an assembly as this and the very words I utter to you on this occasion shall be reiterated by them in the ages to come. Therefore be ye rejoiced, for you are being sheltered beneath the Providence of God, and be happy and joyous because the bestowals of God are intended for you. Rejoice because the breaths of the Holy Spirit are directed to you.
"Rejoice, for the heavenly table is prepared for you!
"Rejoice, for the angels of heaven are your assistants and helpers!
"Rejoice, for the glance of the Blessed Beauty, BAHA'O'LLAH, is directed to you!
"Rejoice, for BAHA'O'LLAH is your protector!
"Rejoice, for the Glory Everlasting is destined for you!
"Rejoice, for the Life Everlasting is for you!
"How many blessed souls have longed for this blessed century and their utmost hopes and desires were centered upon the enjoyment of one such day. In longing anticipation of this age, how many nights did they pass sleepless, passing the time in lamentation until the very morn. They yearned to realize even an hour of this time. God has favored you therewith, and you have been the ones who have been specialized for the realization of these blessings. Hence you must praise and thank God with heart and soul for the appreciation of this great time, for the attainment of this infinite bestowal, that such doors have been opened unto your faces, such a cloud of mercy is pouring down its abundance and such refreshing breezes of the Paradise of ABHA are resuscitating you. Therefore all of you must become of one heart, of one spirit, of one susceptibility. Thus may you become, as the waves of one sea, as the stars of the same heaven, as the fruits adorning the same tree, as trees of the same garden, in order that the oneness of humanity may pitch its tent within the human realm in the world, for you are the ones who are to be the cause of establishing the cause of the oneness of mankind.
"First, you must yourselves become united
and agreed. First, you yourselves must be
exceedingly kind and loving towards one another.
You must be willing to forfeit life
in the pathway of each other. You must sacrifice
your possessions for one another. The
rich among you must exercise compassion
toward the poor, and the well-to-do must look
after those in distress. The friends in Persia
offer their lives for one another, each individual
striving to look after and conserve the
interests of all the others. Every soul looks
after the welfare of all the others. They
are in the utmost state of unity and agreement.
And you, like the Persian friends,
must be perfectly agreed and united, to the
extent of sacrificing your lives for one another.
Your utmost desire must be to confer happiness
upon each other. Each one of you must
be the servant of the others. Each one of
you must be thoughtful of the comfort of
the others. Each one of you must be thoughtful
of the happiness of the others. In the
path of God one must forget himself utterly.
He must not consider comfort for himself.
He must seek comfort for the rest. He must
not wish for glory for himself. He must[Page 18]
not ask for radiance for himself. All the
gifts of God must he seek for his brothers
and sisters. It is my hope that you may
become like this; that you may attain to the
great bestowal; that you may become imbued
with such spiritual qualities so as to forget
yourselves entirely, and with heart and soul
may you become sacrifices for the Blessed
Beauty. Of yourselves you should have no
will; of yourselves you should have no desire;
everything you should seek for the beloved
ones of God and together must you live in the
utmost state of love and amity. Thus may
the favors of the Blessed Beauty, BAHA'O'LLAH,
encompass you from all directions. This is
the great bestowal! This is the greatest
bounty! These are the endless favors of
God!"
After the dinner, Abdul-Baha passed around the great circular table and himself blessed each guest, placing rose perfume upon their foreheads.
In the evening a meeting was held on the lawn of the Wilhelm home, Abdul-Baha speaking from the veranda to some one hundred and fifty Englewood guests, who were seated in camp chairs. After this meeting questions were answered while he walked up and down the country road in front of the house. He remained with the Wilhelm family until Sunday morning, when he left to fill an engagement in another part of New Jersey.
this, yet when one understands all this means, one realizes the combination of humanity and exaltation which it implies."
We hope, tonight, that we may hear from this distinguished man not only something of the situation and condition of the women of Persia, but something of the relationship which these two great movements—Woman's Suffrage and International Peace—bear to each other.
I have the great honor to introduce to you Abdul-Baha.
Today certain questions of the utmost importance are facing humanity. These questions are peculiar to this radiant century. In past centuries there was not even mention of these subjects. Inasmuch as this is the century of illumination, the century of the advancement of humanity, the century of the divine bestowals, therefore these important questions are presented for the consideration of public opinion, and in all the countries of the world discussion is taking place with regard to them.
One of these questions concerns the rights of woman and her equality with man. In past ages they believed in inequality between man and woman; that is to say, they considered woman to be inferior to man, even from the standpoint of her anatomy and creation. They considered her to be inferior in intelligence and that it was not allowable for her to step into the arena of important affairs. In some countries men went so far as to consider women to belong to a sphere other than the human sphere. But in this century, which is the century of light and the revelation of mysteries, God has proved to the satisfaction of humanity that this is a great mistake. Nay rather it is well proved that mankind and womankind as humanity are equal, no difference between them; all are human. The conditions which existed in past centuries were due to woman's lack of education. They did not educate womankind at all, but left her in her undeveloped state. Naturally, womankind could not advance. As a matter of fact God has created all humanity, and in the estimation of God there is no distinction of male and female. In the estimation of God, the one whose heart is pure is acceptable, be that one man or woman. God will not inquire "Art thou woman or art thou man?" He will consider human actions. If the actions are acceptable in the threshold of the glorious One, man or woman will be alike rewarded.
Second; The education of womankind is
more necessary and important than the education
of man, for women are the educators
of man when man is in the stage of infancy.
If the educator be defective and imperfect, the
one educated will necessarily be accordingly.
If we say that womankind is defective and imperfect,
this implies a condition of imperfection
in mankind, for it is woman who educates
man; it is the mother who rears and nurtures
the child. The father does not educate it.
Therefore if the educator be imperfect, surely
the educated will be imperfect. This is evident,
manifest and incontrovertible. Is it possible
for a teacher to be imperfect or illiterate and
the student perfect and accomplished? The[Page 19]
mothers are the first educators of mankind;
if they be imperfect, alas for the condition of
man!
Again, it is well established in all affairs where woman has not participated that such affairs have never attained the stage of perfection. History proves this. Every important undertaking of the human world wherein woman has been a participant has attained importance; even in religion. This is born out by history and no one can refute it. His Holiness Jesus Christ had twelve disciples, one of them a woman known as Mary Magdalene. Judas Iscariot had become a hypocrite, and the remaining eleven disciples after the crucifixion were dubious and doubtful. The one who comforted and re-established their faith was no other than Mary Magdalene. If you read the gospels carefully, you will detect this. It will become perfectly clear to you.
Third: The world of humanity consists of two factors—male and female. If one remains defective, the other necessarily will be defective; perfection cannot be obtained in this manner. One member of the body is the right hand, the other is the left hand. If either of these shall prove defective, the defect will naturally extend to the other. Accomplishment is complete when both hands are perfect. If we say that one hand is imperfect, we prove the inability and incapacity of the other; for single-handed, there is no complete accomplishment. Just as physical accomplishment is complete with two hands, so the two factors of the social body must be perfect. It is not allowable that either shall remain defective and until both attain perfection, the happiness of the human world will not be assured. If one remains defective, how can complete happiness be attained? It is impossible.
Furthermore, the most important issue of the day is that which concerns International Peace and Arbitration; and Universal Peace is impossible without Universal Suffrage. Children are educated by the women. The mother bears the troubles of rearing the child. She undergoes the ordeals of birth and training. Therefore it is most difficult for mothers to send to the battlefield their dear ones, their offspring upon whom they have lavished such love and care. Consider—a child reared and trained twenty years by a mother. How many nights she has passed sleepless; how many days restless and anxious! With the utmost difficulty she has brought him to the age of maturity. How difficult then it is to sacrifice him upon the battlefield! These mothers therefore will not sanction war, nor be satisfied with it. So it will come to pass that when womankind partake fully and equally in the affairs of the world—in the great arena of laws and politics—war will cease; for woman will prove the obstacle or hindrance to it. This is certain and without doubt.
Another point needs consideration. It has been objected by some that woman is not equally capable with man and that she is by creation deficient. This is pure imagination. The difference which exists between man and woman is a difference due solely to education. Heretofore woman has been denied equal opportunity for education with man. If equal opportunity for education existed, there is no doubt woman would be the peer of man. History will evidence this. In past ages certain women have stepped into the arena of action and surpassed men in their accomplishments. Among them was Zenobia, Queen of the East, whose capitol was Palmyra. Today the site of Palmyra bears witness of her greatness, ability and sovereignty. Even now the observer can see ruins of castles and fortifications of the utmost strength and solidity built by this remarkable woman, which are matchless in history. She was the wife of the governor-general of Athens. Her husband died and she assumed the royal diadem in his stead. The Roman Empire selected her as a governor and she ruled her province most efficiently.
Afterward she conquered Syria, subdued
Egypt and founded a most wonderful kingdom
with the utmost skill and thoroughness. The
Roman Empire sent a tremendous army
against her. When this army, replete with the
finest military tactics reached Syria, Zenobia,
herself appeared upon the field leading her
soldiers. On the day of battle she bedecked
herself with variegated garments, placed a
crown upon her head, mounted a horse and
rode forth sword in hand proving herself a
wonderful military commander. By her valor
and courage the Roman army was defeated
and so completely dispersed that they were not
able to reassemble in retreat. The government
of Rome held consultation, saying "No
matter what commander we send, we cannot
withstand her. Therefore the Emperor (Aurelian),
himself, with all his power must go to
withstand Zenobia." The Emperor marched
into Syria with two hundred thousand soldiers.
The army of Zenobia was greatly inferior in
size. The Romans besieged her in Palmyra[Page 20]
two years without success. Finally the Emperor
was able to cut off the city's supply of
provisions until she and her people were compelled
by starvation to surrender. She was
not defeated in war and battle. Aurelian took
her captive to Rome. On the day of his entry
into the city, he arranged a triumphal procession,—first
elephants, then lions, tigers, birds,
monkeys,—and after the monkeys Zenobia. A
crown was upon her head—a gold chain about
her neck. With the utmost dignity and unconscions
of humiliation, looking to right and left,
she said, "Verily, I glory in being a woman
and in having withstood the Roman Empire."
(At that time the Roman Empire covered half
the known earth). "And this chain about my
neck is therefore not a sign of humiliation
but of glorification. This is a symbol of my
power, not of my defeat."
Among other historical women was the wife of Peter the Great (Catherine I). Russia and Turkey were at war. The commander of the Turkish forces, Mohammed Pasha had defeated Peter at Servia and was about to take St. Petersburgh. The Russians were in a most critical position. Catherine the wife of Peter the Great, said "I will arrange this matter." She had an interview with Mohammed Pasha, negotiated a treaty of peace and induced him to turn back. She saved her husband and her nation. This was a great accomplishment. Afterward she was crowned, and governed with the utmost ability.
The discovery of America by Columbus, as you know, was during the reign of Isabel of Spain, to whose wisdom and assistance this great event was largely due. In brief, there have been many remarkable women in the history of the world. Mention of them is not necessary.
Today, among the Bahais of Persia, there are many women who are the very pride and envy of the men. They are imbued with all the excellences and virtues of humanity. They are eloquent, they are poets and scholars and embody the quintessence of humility. The whole Orient bears witness to their greatness. In political matters they have been able to withstand the abilities of men. They have given their lives and forfeited their possessions in martyrdom for humanity. Their glory, honor and traces will last forever. Truly the pages of the history of Persia are illumined by the lives of such women. If you read history you will be astonished.
The purpose, in brief, is this,—that if woman be fully educated and granted her prerogatives, she will attain to the accomplishment of wonderful deeds and prove herself the equal of man. For she is the coadjutor of man. Both are human, both are endowed with intelligence, both embody the virtues of humanity. In all human powers and functions they are partners. If in all degrees of human activity at present woman does not manifest her prerogatives, it is caused by lack of educational opportunity. Education, without doubt, will equalize her with man.
Consider the animal kingdom. What difference is observed between the male and female? They are equal in powers and share their rights. Among the doves and birds of the air there is no distinction observed. Their powers are equal, their rights conserved;—they dwell together in complete unity and equality. Are we not to enjoy the same equality? The absence of this equality is not becoming to man.
ADDRESS BY ABDUL-BAHA AT MT. MORRIS BAPTIST
CHURCH (REV. J. HERMAN RANDALL,
PASTOR), FIFTH AVENUE AND 126TH STREET,
NEW YORK, MAY 26, 1912.
Stenographic Notes by E. Foster.
INTRODUCTION BY REV. J. HERMAN RANDALL,
I AM sure we are very glad indeed, as members of this church and congregation, to welcome to this evening service Abdul-Baha Abbas, and it gives me great pleasure, my brother, to extend you this hand of greeting. I pray that God's blessing may rest richly upon you and the great work you are doing in the cause of the spiritual uplift of the race.
I just want to say that Abdul-Baha speaks through his interpreter, Dr. Fareed. We will now have the pleasure of listening.
As I neared this church this evening I heard
the hymn, "Nearer, My God, to Thee." The
greatest attainment in the world of humanity
is nearness to God. Every lasting glory, honor,
grace and beauty which comes to man comes
through nearness to God. All the prophets
and apostles longed for this nearness to the
creator. How many nights they passed sleepless
in their yearning for this nearness; how
many days they devoted to supplication for this
attainment, seeking ever to draw nearer to
Him. But nearness to God is not an easy attainment.
In the day wherein His Holiness[Page 21]
Christ was upon the earth, all mankind sought
nearness to God, but in that day no one attained
thereto save a very few, namely, the
disciples of our Lord Jesus Christ. Those
blessed souls were blessed with nearness to
the Divine, for Divine nearness is dependent
upon the Love of God. Divine nearness is
dependent upon the attainment to the knowledge
of God. Divine nearness rests upon
severing one's self from all else save God.
Divine nearness is contingent upon self-sacrifice.
Divine nearness is attainable through
the sacrifice of wealth, forfeiting one's possessions.
Divine nearness is made possible through
the baptism by fire and water, for it is stated
in the Gospels that everyone must be baptized
with fire and water. In another place it
states that he must be baptized with fire.
We know by analogy that water symbolizes
the water of life, which is knowledge, and that
by Spirit is meant the Holy Spirit, and by fire
is meant the fire of the love of God; therefore
the meaning is that man must be baptized
with the water of life, The Holy Spirit,
and the fire of the love of the Kingdom. Until
he attains to these three degrees nearness to
God is not possible. Nearness to God is possible
through the same process by which the
Bahais in Persia have attained; namely: those
who gave their lives for that station; who
forfeited their possessions; who gave up their
honor and were willing to sacrifice their comfort.
With the utmost joy they hastened to
the place of great martyrdom; their blood was
spilled, their bodies were destroyed, their possessions
were pillaged, their children were
taken into captivity. All these conditions they
endured joyfully and willingly;—through such
self-sacrifice is nearness to God made possible.
And let it be known that nearness to God is
not dependent upon time or place. Nearness
to God is dependent upon the purity of the
heart. Divine nearness is dependent upon the
exhilaration of the Spirit; through the glad
tidings of God. Consider how a pure and well
polished mirror can reveal fully the effulgence
of the sun, no matter how distant the sun be.
As soon as the mirror is cleansed from dross,
the sun will manifest itself therein. Likewise
the hearts of mankind, the more pure and
polished they become, the nearer they draw to
God, and the Sun of Reality shines therein.
It sets the hearts aglow with the Fire of the
Love of God, the doors of knowledge are
opened, acquaintance with the mysteries of
God is made possible, and so spiritual discoveries
are made.
All the prophets through severance have drawn near to God. Therefore we must emulate those holy souls; we must forego our desires and wishes. We must rescue ourselves from wallowing in the soil of this earth, until our hearts become mirror-like, and the Light of the most great Guidance reveals Itself therein.
His Holiness BAHA'O'LLAH in His Hidden Words proclaimed that God inspires certain Prophets and is revealed through them: "Thy heart (the heart of the servant) is my abode; purify and sanctify it that I may descend and dwell therein. Thy spirit is my outlook; render it pure and clear, thus may I become resplendently manifest therein." Therefore we learn that nearness to God is possible through devotion to Him. Nearness to God is through entrance into the Kingdom of God. Nearness to God is made possible through service to humanity. Nearness to God is possible through love to all mankind. Nearness to God is possible through unity with all humanity. Nearness to God is dependent upon kindness to all mankind. Nearness to God is made possible through the investigation of the Truth. Nearness to God is through the acquisition of praiseworthy virtues. Nearness to God is possible through service to Universal Peace. Nearness to God is dependent upon sanctification; in a word, nearness to God is dependent upon self-sacrifice, self-abnegation, and the giving up of all to Him.
Nearness is likeness.
Consider how the sun shines upon all creation,
but only surfaces which are pure polished
and clear can reveal the glory and light.
The darkened soul has no portion of the revelation
of the glorious Light of Reality, and
the soil of self, unable to take advantage of
that light and heat, produces not. Blind eyes
do not see the rays of the sun, nay rather,
pure eyes with sound and healthy sight, alone
can behold it. Verdant trees, capable trees can
receive the benefit of the sun; therefore man
must seek capacity, must seek readiness. As
long as man lacks capacity or is wanting in
readiness, he is incapable of reflecting that
Light and of taking advantage of its benefits.
If the cloud of the mercy of God shall
pour down its rain upon soil that is sterile for
a thousand years, the soil because of its
sterility will not produce. Hence, we must
make our hearts ready and fertile soil, in
order that the rain of the Mercy of God may
refresh them, and flowers and hyacinths may
grow therein. We must have perceiving[Page 22]
eyes in order that we may see the Light of
the Sun. We must render clear the nostrils
in order to scent the fragrance of the Rose
Garden. We must render the ears attentive in
order to hear the summons from the Supreme
Kingdom. The ear which is deaf, no matter
how beautiful the melody, cannot enjoy it—cannot
hear the call of the Supreme Concourse.
The nostril which is affected with
catarrh cannot sense the fragrant odors of
the garden. Therefore we must ever work for
capacity and seek readiness. As long as capacity
is wanting, the beauties of God will not
penetrate. His Holiness Christ states in the
gospel. The utterance which I give forth—my
words—are like seeds which a gardener
sows. Some seeds are cast upon stony
ground; some fall upon sterile soil; some are
choked by thorns and thistles; but some are
cast into ready, fertile and capable soil
(hearts). When seeds are cast in the soil of
sterility, no growth becomes manifest. Seeds
cast on stony ground will grow but awhile;
owing to lack of roots they will perish and
wither away. Seeds which are cast among
thorns and thistles are choked and will not
grow; but the seed which is cast in good
ground will grow, will become verdant, will
branch forth and blossom like the rose.
In the same way the words which I utter unto you may not produce any effect at all. Some hearts may be affected somewhat but soon forget, and others, owing to their superstitious ideas and imaginations, are submerged in complications. But the blessed souls who hear my admonitions and exhortations, listening thereto with the ear of acceptance—in them my Word penetrates most effectively, and they day by day advance and reach even to the Supreme Concourse. Consider how this parable makes attainment dependent upon capacity. Unless capacity is attained the summons of the Kingdom will not reach the ear; the Light of the Sun will not be witnessed, and the good fragrances of the Rose Garden will not be enjoyed. Therefore let us endeavor to attain to capacity; to attain to worthiness, and thus hear the call of the Kingdom, hearken to the glad-tidings of God, become revivified by the breaths of the Holy Spirit, hoist the standard of the oneness of humanity, establish brotherhood among the human race, and beneath the shadow of God's grace attain to that life which is everlasting and eternal.
O thou Forgiving God! These servants are turning to thy Kingdom and seeking Thy Grace and Bounty. O God, make their hearts good and pure, in order that they may become worthy of Thy Love. Purify and sanctify the spirits. Thus may the Light of the Sun of Reality shine through them. Purify and sanctify the eyes that they may perceive Thy Lights. Purify and sanctify the ears in order that they may hear the call of Thy Kingdom. O Lord, verily we are weak, but Thou art mighty. Verily we are poor, but Thou art rich. We are seekers and Thou art the One sought. O Lord, have compassion upon us, forgive us; bestow upon all capacity and readiness in order that we may become responsive to Thy favors; that we may become attracted to Thy Kingdom; that we may be set aglow with the fire of Thy love; that we may become resuscitated through the breaths of Thy Holy Spirit in this radiant century. Thou art powerful; Thou art almighty; Thou art merciful, and Thou art most bountiful.
SPECIAL NOTICE—Abdul-Baha is now in New Hampshire and expects to return to New York City the latter part of August or first of September. As we go to press, word comes to us that he will be pleased to meet in that city any or all of the friends throughout America before he sails for the Orient about the middle of September.
- The Editors.
(I) Picture of servants and translator with Abdul-Baha in Lincoln Park, Chicago; (2) Address of Abdul-Baha delivered while moving picture of him was taken at Brooklyn, N. Y.; (3) reception given to Abdul-Baha by the Turkish Ambassador in Washington, D. C.; (4) Address of Abdul-Baha at the Unitarian Convention in Boston, Mass.; (5) Reception given by the Boston Bahai Assembly to Abdul-Baha at the home of Mrs. Breed on the Anniversary of the Declaration of the Bab; (6) Abdul-Baha's Address before the Congress or the Free Religious Associations of America assembled in Boston; (7) Abdul-Baha in Central Congregational Church, Brooklyn.
Original photographs of Abdul-Baha with the Persian friends reproduced in the Persian section, may be had of Mr. A. C. Killius, 124 Fifth Ave., Spokane, Washington—unmounted, 55c; in folders, 65c. The proceeds from sale of photographs taken by Mr. Killius, will go to the Mashrak-el-Azkar fund.
نجم باختر 1320 جلد سوم شماره 6 و 7 و 8
فهرست مندرجات
1 . عکس حضرت عبدالبهاء با خادمین و مترجمین .
2 . حضرت عبدالبهاء و عکس متحرّک .
3 . حضرت عبدالبهاء و ضیافت سفیر دولت عثمانی .
4 . حضرت عبدالبهاء در کنگرۀ موحدّین و نطق مبارک .
5 . نطق مبارک در یوم بعثت حضرت اعلی و عید مولد حضرت عبد البهاء .
6 . نطق مبارک در کنگره انجمن آزاد ادیان .
7 . در باب نطق مبارک در کنیسۀ عظمی و استدلال حقانیّت حضرت رسول .
Persian Editorial Office: Najme Bakhtar
509 McLachlen Bldg., Washington, D. C., U. S. A
VOL III No 6, 7, 8.
اداره انتشار نجم باختر فارسی . شماره 509 ساختمان مک لاهلن . واشنگتن دی .سی . ایالات متّحدۀ امریکا .
صفحه اوّل . جلد سوم شمارۀ 6 و 7 و 8 نجم باختر 1329 سالی دوازده قران
اوّل آوگست
عکس حضرت عبدالبهاء با مترجمین و خادمین در لینکلن پارک در شیکاغو با اذن مبارک اخذ شد .
دکتر امین فرید ، دکتر ضیاء بغدادی ، میرزا محمود زرقانی ، سیّد اسدالله قمی ، قدسیّه خانم و حضرت عبدالبهاء
صفحه 1 - 2
حضرت عبدالبهاء و عکس متحرّک
از آنجائی که یاران شرق و غرب و همچنین مردمان قرون آتیه درک فیض حضور نمایند و مشاهدۀ جمال بیمثال و هیکل مقدّس را کنند لهذا از روی فضل اذن عنایت نمودند که در بیت و باغستان مستر مکنات در بروکلین روز سه شنبه 18 جون 1912 ساعت سه و نیم بعد از ظهر عکس های متحرّک بیندازند . اوّل اتومبیل مبارک از دور به درب خانه میرسد و پائین آمده جمیع یاران دور تا بدور می آیند ثانیا با حضرات ایرانیان در باغ صحبت میفرمایند و بیانات مبارک در آنوقت از قرار ذیل است :
ممکن نبود که با این محبّت ماها در چنین مجمعی جمع شویم و به دل و جان بیکدیگر محبّت داشته باشیم به بینید قدرت بهاء الله چه کرده اگر قدرت او نبود تشکیل این محفل غیر ممکن بود الحمدلله جمیع متّحد و متفقّ و یک قلب و یک روح هستیم » . ثالثا جمیع بهائیان از مرد و زن آمده دست دادند رابعا عکس مبارک انداخته شد در حالتیکه یک طفل سفید و دو طفل سیاه در بر دارند . خامسا در حالتی است که تنها مشی میفرمایند و و در آن وقت با صدائی جانبخش این عبارات روحانی را فرمودند :
« آیات او باهر است قدرت او کامل است الطاف او شامل است رحمت او وافر است »
بعد در میان اطفال پول توزیع نمودند بعد در مجلس جمیع احبّای الهی حلقه زده حضرت مولی الوری خطابۀ مختصری اداء فرمایند و بعد از آن با کشیشی از فرقۀ اپیکوپال دست میدهند این عکس متحرّک بیحدّ خوب شده و تقریبا 700 پا طول و گویا از 20 دقیقه الی نیم ساعت تماشای آن طول میکشد و در نهایت سهولت دستگاه هائی
صفحه 2 - 2
بهمه جا توان فرستاد و خطابۀ مبارک به یاران محفل در آن موقع از این قرار است :
مژده باد ! مژده باد! که نور شمس حقیقت طلوع نمود . مژده باد ! مژده باد ! که صهیون برقص آمد . مژده باد ! مژده باد ! که اورشلیم الهی از آسمان نازل شد ! مژده باد ! مژده باد ! که بشارات الهی ظاهر گشت . مژده باد ! مژده باد ! که اسرار کتاب مقدّس اکمال گردید . مژده باد ! مژده باد که یوم اکبر الهی آشکار شد . مژده باد ! مژده باد که علم وحدت انسانی بلند گردید.مژده باد ! مژده باد که خیمۀ صلح اکبر موج زد . مژده باد ! مژده باد!که سراج الهی روشن شد . مژده باد ! مژده باد ! که نسیم رحمانی وزید . مژده باد ! مژده باد ! که در این قرن اعظم جمیع اسرار و نبوّات انبیا ظاهر و هویدا گشت . مژده باد ! مژده باد ! که بهاء کرمل بر آفاق تجلیّ نمود . مژده باد ! مژده باد!که شرق و غرب دست در آغوش یکدیگر شدند . مژده باد ! مژده باد! که آسیا و امریکا مانند دو مشتاق دست بیکدیگر دادند
چون این کلمات دریّه به انتهی رسید با وجود اینکه از صبح تا آنوقت هر دقیقۀ را مشغول بودند باز در اتومبیل مستر بیکر نشسته قریب هفتاد میل به شهر دیگر رفتند که یک بهائی اسرائیلی که مفلوجاست و نمیتواند از بستر بیرون آید عیادت کنند و از آنجا دوباره رجعت نموده در همان شب در خانۀ امّة الله مسس کروگ بجهت جمعی صحبت فرمودند و تقریبا نیمۀ شب بود وقتیکه بمنزل رسیدند فی الحقیقه عنایات مبارک بیحدّ است و کلّ در محضر مقدّس یکسان نعماء الهی مانند باران بهاری برجمع میبارد و تعلیمات لدنّی سبب تذکرّ قلوب میگردد این ایّام ایّام مبارک است و بدایت نشو و نما .
صفحه 1 - 3
حضرت عبدالبهاء و ضیافت سفیر عثمانی
از جمله نفوس محترمه و اعیان و اعزّه ئی که در واشنگتن مکرّر بحضور مبارک مشرّف حضرت سفیر کبیر عثمانی ضیاپاشا ایّده الله تعالی بود . پس از آنکه چند مرتبه با نهایت خضوع بساحت انور مشرّف شد از وجود مبارک و ملازمین رکاب دعوت کرد و مهمانی مفصّل نمود و مجلسی مجللّ آراست و جمعی از نفوس محترمۀ دیگر را نیز وعده خواست که همه با لباسهای رسمی مخصوص آمده بودند . همچنین خود حضرت سفیر و نجل جلیل او حتّی ملازمین و پیشخدمتهای حضور همه رسمانه در آن بزم و محفل پرشکوه با نورانیّت وجوه در حضور دلبر دل و روح چنان شوقی و ذوقی و حالتی روحانی داشتند که پروانه حول شمع نورانی بودند پس از اندکی جلوس و اظهار عنایت به نفوس سر میز تشریف بردند و بدایت تناول طعام حضرت سفیر ورقۀ خوش آمد قدوم مبارک اظهار نمود و آنرا بعینه به لسان ترکی درج میشود : « انوار فضل و کمالتی بر زمین نوین بهنیده ابنای زمانه انک تنویر و ارشادنه حصر ایدوک بین الاقوام محاسن اخلاق مبشرّ نه یک انتشائیّه و حضور لریله جمیعتمزه شرف ویرن فرید عصر شیخ عبدالبهاء افندی حضرتلرینک جمله نزدینده پک معزّز و مبارک اولدن عمردعافتیلر نیک تزایدی دعاسنی ربّ العالمین جناب خدای لم یزلک بارگاه احدیّته ایصال ایدرم »
پس از اداء عرض آن دلبر پیمان نطقی مسرّت خیز و خطابه ئی بهجت انگیز که حاضرین را از خمر سرور مست و مخمور نمود و از شوق و سرور آن روی و موی کلّ را شیدا و مفتون جلال سطوع روی پیمان و حال خضوع محبّان در بزم پر روح و ریحان بوصف نیاید پس از صرف طعام و جلوس در اطاق مخصوص باز چند نفر از محترمین اسلامبول مشرّف و حضرت سفیر در حضور مبارک آنها را معرّفی نمود و لسان مبارک بشرح بیان و بسط کلام و احیای قلوب مشغول و جام های شربت و دوری های شیرینی چون کأس
صفحه 2 - 3
عطای آن یار رحمانی همی در دور و گردش بود تا ساعتی دیر که مراجعت به بیت مبارک فرمودند حضرت سفیر و نجل جلیل تا در خانه آمده از حضور مبارک بخضوع تمام اظهار قصور در خدمات شایسته مینمودند خیلی حضرت مولی الوری بایشان اظهار ملاطفت و عنایت فرمودند واقعا قلب مبارک بی نهایت مسرور و بلحظ مکرمت و مرحمت ملحوظ بودند . بعد از این ضیافت در منزل مبارک مجلسی منعقد نشد مگر آنکه حضرت سفیر در آن محفل حضور داشت بحدّی اظهار محبّت و خلوص نمود که در وقت حرکت از واشنگتن بنفسه در محطه آمده خداحافظی کرد . با وجود این خبری سقیم و کذبی عظیم شنیده شد که معلوم شد ناشرین آن ناقضین بی خرد و دانش بوده اند که شهرت داده اند که از طرف دولت علیّۀ عثمانی طلعت عهد اوفی هذا مانع ورود به امریکا شده اند و آنقدر هنوز نفهمیده اند که دروغ را فروغ نماند و ماه پیمان از غبار افتراء روی نیکوی را نپوشاند بلکه به تجربه رسیده و نزد اهل خرد مبیّن گشته که منع و افترا مزید نشر و انتشار حسن و جمال جهان آرا شود و سبب ازدیاد محبّت امرالله در هر اقلیم گردد . از طرف دیگر کذب حضرات معلوم میشود که وزیر امور مالیّه امریکا به رئیس گمرکات نیویورک نوشت که اشیاء مبارک را ابدا جستجو ننمایند و در وقت ورود نهایت احترام را مجری دارند و خود وزیر محترم با سه چهار وزرای دیگر در واشنگتن حضور مبارک مشرّف گشتند و بی نهایت اظهار خلوص نموده منجذب به تعالیم امر شدند در این یوم که آفاق امریک به انوار شمس حضرت بهاء الله روشن گشته و نفوس دسته دسته بحضور مرکز میثاق مشرّف میشوند خوب است دشمنان بی عقل ساکت مانند و خود را رسوای خاصّ و عامّ نکنند
صفحه 1 - 4
حضرت عبدالبهاء در کنگرۀ موحّدین
ترجمۀ جریده بوستن هرالد مورّخۀ 22 می 1912 . کنگرۀ موحدّین از صندلی های خود بر میخیزند تا حضرت عبدالبهاء را خوش آمد گویند .
حضرت عبدالبهاء زعیم مشهور دین بهائی دیشب در معبد ترمونت اوّل خطابۀ خود را در شهر بوستن اداء فرمودند و این خطابه در حضور کشیش ها و اساقفۀ ممالک امریک بود پس از ورود چند دقیقۀ روی صحنۀ خطابه با مترجم خود از انظار دور بودند ولی بمحض اینکه قائم مقام ایالت بوستن قیام نمود که مهمان محترم را معرّفی نماید و حضرت عبدالبهاء نزدیک آمدند یکدفعه حاضرین که بیشتر از هزارو پانصد نفر بودند و هشتصد نفر آنها از کشیش ها و اساقفۀ موحدّین اند برخواسته دست زنان و هلهله کنان ایشان را خوش آمد نمودند . قائم مقام اظهار نمود که امروز چنان مهمان محبوبی در میان ماها است که مبشّر اخوّت و صلح عمومی است روح او روح محبّت عام است از یوم ورود به امریک تابحال در کنائس مهمّه و مجامع معظمه و کنگره های بزرگ و کنفرانسهای بسیار صحبت فرموده و درهرجا روح اخوّت را جاری نموده و مردمان را بخدا طلبیده و افتخارات باهره از جانب بزرگان و فلاسفۀ امریک نسبت باین نفس محترم شد با وجود آنکه لسان ماها را حرف نمیزند ولی قلوب ما را جذب فرموده امیدوارم که این روح پرفتوّت و تعالیم جهانگیر ایشان سبب روحانیّت و توسعۀ افکار ما گردد و حال در نهایت احترام و افتخار حضرت عبدالبهاء را در حضور شما معرّفی مینمایم . ( محض آنکه قارئین بر اهمیّت این کنگرۀ دینی و عقلی اطلاع یابند عرض میشود که این فرقۀ موحدّین مسیحی فرقه ایست که در این مملکت نفوذ و رسوخ بی حدّو حصر دارند و اغلب عقلاء و فلاسفه و حتّی جناب شوکتماب پرزیدان تفت رئیس جمهور از این مذهب است
صفحه 2 - 4
سالی یک مرتبه در شهر بستن کنگرۀ منعقد مینمایند و کشیش ها و اساقفه که در جمیع ایالات امریکا و کانادا کنائس دارند در این مدّت یک هفته در این شهر جمع شده جلسه های متعدّد دارند و بزرگان ملتّ در هریک جلسه ها خطابه ها اداء مینمایند و از آداب و رفتار و احتیاجات خود سخن ها میرانند لهذا در این سال بیشتر از هشتصد نفر کشیش ها حاضر بودند و فی الحقیقه گویا حضرت مولی الوری به هزاران هزار نفوس تبلیغ امر میفرمودند زیرا هریک از این کشیش ها در شهر خود رئیسی است ) باری حضرت عبدالبهاء در نهایت مرحمت اظهار تشکرّ و امتنان از جناب قائم مقام نموده و فی الفور ابتدای به خطابۀ غرّاء نموده و پس از اختتام مشاهده گردید که اثر عظیمی نمود و کلّ از شدّت سرور و شعف دوباره از مقامهای خود برخواسته کف زنان هلهله کنان امتنان خود را ظاهر نمودند و حال اصل خطابه را در این موقع درج مینمائیم :
ای جمع محترم : امشب من از راه تازه رسیده ام خسته هستم و باوجود این مختصری صحبت میکنم زیرا جمع محترمی می بینم در این محضر و بر خود فرض میدانم که صحبت بدارم . ملاحظه نمائید که جمیع کائنات متحرّک است زیرا حرکت دلیل وجود است و سکون دلیل موت . هر کائنی که متحرّک می بینید آن زنده است و هر کائنی که غیرمتحرّک یابید مرده است . جمیع کائنات در نشو و نماست . ابدا سکون ندارد . از جمله کائنات معقوله دین است . دین باید متحرّک باشد و روزبروز نشو و نما نماید . اگر غیر متحرّک ماند افسرده گردد مرده و پژمرده شود . فیوضات الهیّه مستمرّ است مادام فیوضات الهیّه مستمرّ است دین باید در نشو و نما باشد دقتّ کنید که جمیع امور تجدّد یافته است . زیرا این قرن نورانی و قرن تجدید جمیع اشیاء است .علوم و فنون تجدّد یافته است . صنائع بدایع تجدّد یافته است . قوانین و نظامات تجدّد یافته است آداب و رسوم تجدّد یافته است افکار تجدّد یافته است . حتّی علوم قرون ماضیّه
صفحه 1 - 5
ابدا امروز ثمری ندارد . قوانین قرون ماضیّه ثمری ندارد عادات قدیمه ثمری ندارد . زیرا این قرن قرن معجزه است . قرن ظهور حقیقت است و آفتاب درخشندۀ قرون ماضیّه است . قدری در علوم نظر کنید . آیا فنون قرون ماضیّه امروز ثمری دارد؟ و یا قوانین طبیّه قدیمه امروز ثمری دارد ؟ و یا نظامات استبداد ادوار عتیقه امروز ثمری دارد؟ واضح است که هیچیک ثمری ندارد . باوجود این چگونه تقالید ادیان ماضیّه امروز ثمری دارد ؟ تقالیدی که منبعث از اوهام بوده نه اساس انبیای الهی آیا ممکن است امروز فایده ئی بخشد؟ علی الخصوص در نزد اهل عقل و علم زیرا نظر میکنند که این تقالید مطابق حقیقت و علم نیست بلکه وهم است لهذا مادیّون را بهانۀ عظیمی بدست آمده و مقاومت ادیان مینمایند ولی انبیای الهی تأسیس دین حقیقی کردند و از این تقالید بکلیّ بیزار بلکه معرفت الهی انتشار دادند و دلائل عقلیّه اظهار کردند بنیان اخلاق انسانیّه نمودند و فضائل عالم انسانی را ترویج کردند تأسیسات انبیاء سبب حیات بشر بود سبب نورانیّت عالم انسانی بود ولی نهایت اسف در این است که بکلیّ تغییر و تبدیل یافت . آن حقائقی که انبیاء بصدمات و بلیّات عظیمه نشر نمودند بواسطه تقالید از میان رفت هریک از انبیاء فوق طاقت بشر صدمات کشیدند چه عذاب ها دیدند ! بعضی از آنها شهید شدند بعضی سرگون گشتند تا آن اساس الهی را تأسیس نمودند ولی مدّتی نگذشت که آن اساس حقیقت از میان رفت تقالیدی بمیان آمد و چون آن تقالید مختلف بود لهذا سبب اختلاف و نزاع بین بشر شد جدال و قتال بمیان آمد امّا انبیا بکلیّ از این تقالید بی خبر بلکه بیزار زیرا انبیاء الهی مؤسّس حقیقی بودند حال اگر ملل عالم ترک تقالید کنند و تحرّی حقیقت نمایند متّفق و متّحد شوند . حقیقت یکی است و حقیقت تعدّد قبول نکند و حقیقت نورانیّت توحید است و اساس وحدت
صفحه 2 - 5
عالم انسانی امّا تقالید سبب تفریق بشر و مورث محاربه و جدال است . جمع ادیان که ملاحظه مینمائید الیوم منبعث از تقالید آباء و اجداد است . شخصی که پدرش یهودی بود او هم یهودی است . اگر پدرشمسیحی بود او نیز مسیحی . آنکه پدرش بودائی بود او نیز بودائی و اگر پدرش زردشتی بود او نیز زردشتی این پسران جمیعا تقلید آباء می کنند ابدا تحرّی حقیقت نمی نمایند و چون تحرّی حقیقت نمی کنند در تحت تقالید مانده اند این تقالید سبب شده که بکلیّ عالم انسانی مختل گردیده و تا این تقالید زائل نشود اتّحاد و اتّفاق حاصل نگردد و تا این تقالید محو نشود آسایش و راحت عالم انسانی جلوه ننماید . پس حقیقت ادیان الهی دوباره باید تجدید گردد . زیرا هر دین بمنزله دانه بود . انبات شد . اغصان و اوراد پیدا کرد شکوفه و ثمر ببار آورد حال آن درخت کهنه گردیده . برگها ریخته . آن شجر از ثمر باز مانده . پوسیده شده . دیگر تشبّث بآن فایده ندارد پس باید دانه را دوباره بکاریم زیرا اساس ادیان الهی یکی است اگر بشر دست از تقالید بردارد جمیع ملل و ادیان متّحد شوند جمیع با یکدیگر مهربان گردند و ابدا نزاع و جدال نماند زیرا جمیع بندۀ یک خداوندند . خدا مهربان بکلّ است خدا رازق کلّ است . خدا محیی کلّ است . خدا معطی کلّ است . چنانچه حضرت مسیح میفرماید که آفتاب الهی بر گنه گار و نیکوکار هر دو میتابد . یعنی رحمت پروردگار عامّ است . جمیع بشر در ظلّ عنایت حقّ بوده و جمیع خلق در دریای نعمت پروردگار مستغرق و فیض و موهبت الهی شامل کلّ است . پس امروز از برای کلّ راه ترقیّ مهیّا و ترقیّ بر دو قسم است . ترقیّ جسمانی و ترقیّ روحانی . ترقیّ جسمانی سبب راحت معیشت است امّا ترقیّ روحانی سبب عزّت عالم انسانی زیرا خدمت بعالم اخلاق مینماید عزّت جسمانی سبب سعادت دنیوی است امّا مدنیّت الهیّه سبب عزّت ابدیّه شد انبیای الهی تأسیس
صفحه 1 - 6
مدنیّت روحانیّه نمودند . خدمت به عالم اخلاق کردند و تأسیس اخوّت روحانی نمودند . اخوّت بر چند قسم است اخوّت عائله است . اخوّت وطن است . اخوّت جنس است اخوّت آداب است . اخوّت لسان است ولکن این اخوّت ها قلع و قمع نزاع و قتال بین بشر نمی نماید ولکن از اخوّت روحانی که منبعث از روح القدس است ارتباط تامّ بین بشر حاصل شود . بکلیّ اساس جنگ قلع و قمع گردد . امم مختلفه را یک ملتّ نماید . اوطان متعدّده را یک وطن کند . لهذا باید بر اساس ادیان الهی پی بریم و این تقالید را فراموش کنیم آنچه حقیقت تعالیم الهی است آنرا انتشار دهیم و بموجب آن عمل نمائیم تا بین بشر اخوّت روحانی عمومی نشر گردد و این جز بقوّت روح القدس نشود . سعادت ناسوتی در این است . عزّت لاهوتی در این است و در جمیع مراتب استفاضۀ از فیض ابدی این است . اعلان صلح عمومی در این است . وحدت عالم انسانی در این است باین قوّت روح القدس این قرن نورانی گردد و نجاح و فلاح حاصل شود و عموم بشر متّحد گردند . جمیع اوطان یک وطن گردد . جمیع ملل ملتّ واحد شوند . از برای عالم انسانی منقبتی بالاتر از این نیست . الحمدلله در این قرن علوم ترقیّ نموده . فنون ترقیّ نموده . حریّت ترقیّ نموده . عدالت ترقیّ نموده لهذا سزاوار این عنایات ربّانی گردیده و قرن تأسیس صلح عمومی و وحدت عالم انسانی شده
نطق مبارک در یوم بعثت حضرت نقطۀ اولی و مولود حضرت عبدالبهاء ارواحنا لاحبّائهما الفداء
در ایّامی که حضرت عبدالبهاء در بوستن نداء امرالله را بلند میفرمودند یوم بعثت حضرت نقطۀ اولی در روز پنجشنبه 23 ماه می 1912 رسید و امّة الله المنجذبه مسس برید در بیت خود در شهر کمبریج که نزدیک به بوستن است
صفحه 2 - 6
ضیافتی مهیّا نموده بود و جمعی زیاد از احبّای الهی در آنجا بودند مشار الیها بیت خود را بانواع گلها آرایش داده و همه اطاقها پر از یاران مرد و زن بود و در اطاق تشریفات همه نوع شیرینی ها و مشروبات روی میز چیده بودند و بر حسب رسوم این مملکت نان بزرگ قندی درست کرده و روی او شصت و هشت شمع کوچک گذارده که تعبیری از سنّ مبارک بود . پس از آنکه خطابۀ بس روحانی در تاریخ حضرت اعلی اداء نموده در اطاق تشریفات داخل شده سر میز نشستند و شمع اوّل را بدست مبارک روشن نموده مابقی را سائرین از شمع اوّل روشن کردند و بعد خواموش نموده هریک را یادگارا بردند و آن نان قندی را هم تقسیم نمودند . باری بسیار شب روحانی بود قلوب یاران از مشاهدۀ جمال الهی منجذب و ارواح منشرح گردید و حال اصل خطابه را در این شماره درج مینماید :
ای احبّای الهی
امروز من به دارالفنون کلارک رفتم در شهر وستر در آنجا خیلی جمعیّت بود . صحبت کردم . بی نهایت اظهار سرور و شادمانی نمودند . خیلی تشویق و تحریص بر علم کردم . زیرا علم اعظم منقبت عالم انسانی است . علم سبب کشف حقائق است ولی علم بر دو قسم است . علوم مادیّه و علوم الهیّه . علوم مادیّه کشف اسرار طبیعت کند . علوم الهیّه کشف اسرار حقیقت نماید . عالم انسانی باید تحصیل هر دو علم کند اکتفای به یک علم ننماید زیرا هیچ پرندۀ به جناح واحد پرواز نکند باید بدو بال پرواز نماید یک بال علوم مادیّه و یک بال علوم الهیّه این علم از عالم طبیعت و آن علم از ماوراء الطبیعه این علم ناسوتی آن علم لاهوتی مقصد از علم لاهوتی کشف اسرار الهی است ادراک حقائق معنوی است
صفحه 1 - 7
فهم حکمت بالغه الهی است کشف حقیقت ادیان رحمانی است ادراک اساس شریعت الله است . باری امروز روز بعثت حضرت اعلی است روز مبارکی است مبدأ اشراق است زیرا ظهور حضرت باب مانند طلوع صبح صادق بود و ظهور جمال قدم ظهور آفتاب هر صبح نورانی بشارت از شمس حقیقت دهد لهذا این یوم یوم مبارکی است . مبدأ فیض است . هدایت طلوع است . اوّل اشراق است . حضرت اعلی در چنین روزی مبعوث شد و نداء به ملکوت ابهی نمود و بشارت به ظهور جمال مبارک داد و بجمیع طوایف ایران مقابلی کرد . جمعی در ایران متابعت نمودند و در بلایا و مشقّات شدیده افتادند و در مقام امتحان و افتتان نهایت قوّت و ثبات آشکار نمودند . چه بسیار نفوس که شهید گشت ! چه بسیار نفوس که در حبس شدید افتاد !چه بسیار نفوس که عقوبات عظیمه دید ! با وجود این با نهایت استقامت و ثبوت جانفشانی نمودند ابدا متزلزل نشدند از امتحانات ملالی نیاوردند بلکه بر ایمان و ایقان خود صد مقابل افزودند آن نفوس منتخبین الهی هستند . آن نفوس ستارۀ اوج نامتناهی تقدیس هستند که از افق ابدی درخشنده و تابانند حضرت اعلی را در شیراز اذیّت کردند بعد به اصفهان آمدند در اصفهان علما اذیّت زیادی کرده اعتراضات نمودند بعد حضرت را از اصفهان به تبریز فرستادند در تبریز چندی اقامت کردند بعد از تبریز به ماکو فرستادند در آنجا در قلعه ئی محبوس بودند بعد از ماکو به چهریق فرستادند در آنجاهم محبوس بودند و از چهریق به تبریز آوردند و در آنجا به نهایت ظلم و جفا شهید نمودند . حضرت اعلی مقاومت جمیع ایران را نمودند اذیّت ها کردند و هرچه خواستند آن سراج الهی را خواموش نمایند روشن تر گردید و روزبروز امرش واضحتر شد در ایّامی که در میان خلق بودند در جمیع اوقات بشارت به بهاء الله میفرمودند و در جمیع الواح و کتب
صفحه 2 - 7
ذکر بهاء الله نمودند و بشارت به ظهور بهاء الله دادند که در سنۀ نه هر خیری شما می بابید در سنۀ نه سعادت کلیّ حاصل میکنید در سنۀ نه به لقاء الله فائز میشوید و از این قبیل بیانات بسیار و جمال مبارک را باسم من یظهره الله ذکر فرموده اند . مختصر این است که آن وجود مقدّس در محبّت جمال مبارک جانفشانی فرمود چنانچه در کتاب احسن القصص میفرماید : « یا سیّدنا الاکبر قد فدیت بکلیّ لک و ما تمنیّت الالقتل فی محبّتک و السبّ فی سبیلک و انت الکافی بالحقّ » . ملاحظه کنید که آن وجود مبارک چقدر صدمه دیدند و چگونه جانفشانی نمودند و چگونه به محبّت جمال مبارک منجذب بودند و چگونه ما باید به ایشان اقتدا کنیم و جانفشانی نمائیم و به نار محبّت الله مشتعل گردیم و از عنایات الهی بهره و نصیب گیریم زیرا آن وجود مبارک وصیّت کرده که در ظهور جمال مبارک در نهایت انقطاع باشیم جمیع بشر را از برای او دوست داریم و خدمت به عالم انسانی کنیم . نباء علی ذلک مبارک باد امروز ! چه که امروز روز مبارکی است . امشب من از ملاقات شماها بسیار مسرور شدم و از خدا خواهم که فیوضات ملکوت الهی بر شما احاطه نماید وجوه شما نورانی گردد و قلوبتان روحانی باشد و جمیع ابناء و بنات ملکوت گردید و منسوب به خداوند جلیل شوید و بموجب تعالیم حضرت بهاء الله عمل کنید
نطق حضرت عبدالبهاء در وحدت ادیان در کنگرۀ انجمن آزادیان امریک در شهر بوستن در تالار فروهان روز جمعه 25 می 1912 سه ساعت بعد از ظهر
صفحه 1 - 8
ای طالبان حقیقت
ادیان الهیّه بجهت محبّت بین بشر نازل شده بجهت الفت نازل شده . بجهت وحدت عالم انسانی نازل شده ولی افسوس که صاحبان ادیان نور را بظلمت مخلوط کرده اند هر یک هر پیغمبری را ضدّ دیگری میشمارند مثلا یهودیان مسیح را ضدّ موسی میدانند مسیحییان حضرت زردشت را ضدّ مسیح میدانند بودائیان حضرت زردشت را ضدّ بودا میدانند و کلّ حضرت محمّد را ضدّ جمیع میدانند و جمیع منکر حضرت باب و حضرت بهاء الله . و حال آنگه این بزرگواران مبدئشان یکی است . حقیقت شریعتشان یکی است مقصدشان یکی است اساس تعالیمشان یکی است و جمیع متّحد و متّفقند جمیع به یک خدا تبلیغ کردند و جمیع شریعت یک خدا را ترویج کردند . مثلا حضرت زردشت پیغمبری بود بر مذاق حضرت مسیح تماما و هیچ تفاوتی در بین تعالیمشان نیست و همچنین تعالیم بودا ابدا مخالفت با تعالیم حضرت مسیح ندارد و همچنین سائر انبیاء این نفوس مبدئشان یکی بود مقصدشان یکی بود شریعتشان یکی بود تعالیمشان یکی بود ولکن یا اسفا که بعد از آن تقالیدی در میان آمد و آن تقالید سبب اختلاف شد زیرا این تقالید حقیقت نبود اوهام بود و بکلیّ مخالف شریعت مسیح و بر ضدّ تعالیم و نوامیس الهی و چون مخالف بود سبب نزاع و جدال گشت در حالتیکه ادیان باید با یکدیگر نهایت الفت داشته باسشند نهایت اختلاف را پیدا کرده اند عوض آنکه دلجوئی از همدیگر نمایند به قتال برخواسته اند عوض آنکه تعاون و تعاضد یکدیگر کنند به محاربه با یکدیگر پرداختند این است که عالم انسانی از بدایتش تا الآن راحت نیافته همیشه بین ادیان نزاع و جدال بوده و جنگ و قتال بوده اگر نظر به حقیقت آنها کنید شب و روز گریه کنید زیرا امرالله را که اساس محبّت است اسباب مخالفت کرده اند زیرا شریعت الله مانند علاج است و اگر در محلّ خود صرف شود سبب شفاء است ولکن یا اسفا
صفحه 2 - 8
که این علاجها در دست طبیب غیر حاذق بود علاجی که سبب شفا گردد سبب مرض شد عوض آنکه سبب حیات باشد سبب ممات شد زیرا این علاجها در دست طبیب غیر حاذق افتاد و طبیب غیر حاذق حیات نبخشد و از علاجش ثمری حاصل نگردد بلکه سبب ممات شود . حضرت بهاء الله شصت سال پیش در ایران ظاهر شد و در آن مملکت در میان ادیان و مذاهب و اجناس نهایت بغض و عداوت حاصل بود بدرجۀ که رؤسای یکدیگر را سبّ و لعن میکردند و جمیع خون یکدیگر را میخوردند حضرت بهاء الله اعلان وحدت عالم انسانی کرد و اعلان نمود که دین باید اسباب محبّت و الفت شود و سبب حیات باشد اگر دین سبب عداوت باشد عدمش بهتر از وحود آن است زیرا مقصد محبّت بین بشر است از این چون عداوت بین بشر حاصل شود البّته معدوم باشد بهتر است . همچنین حضرت بهاء الله اعلان نمود که باید دین مطابق علم باشد زیرا علم حقیقت است و دین حقیقت است و ممکن نیست که در حقیقت اختلاف پیدا شود و اگر مسئلۀ از مسائل دینیّه مخالف عقل و علم باشد آن وهم محض است ابدا اساس ندارد زیرا ضدّ علم جهل است مخالف عقل نادانی است و این مثل آفتاب روشن است عالم بشر در ظلّ خداوند اکبر است جمیع بندگان خدا هستند جمیع در سایۀ شجر الهی راحت نموده اند خدا کلّ را خلق کرده جمیع را رزق میدهد جمیع را تربیت میفرماید جمیع را حفظ مینماید مادامی که او بجمیع مهربان است ما چرا نامهربان باشیم خدا جمیع بندگانش را دوست میدارد ما چرا بغض و دشمنی نمائیم خدا با کلّ صلح است ما چرا به جنگ و جدال مشغول شویم
صفحه 1 - 9
خدا ما را برای محبّت و اخوّت خلق کرده نه برای دشمنی خدا ما را برای صلح و سلام خلق نموده نه جنگ و جدال این چنین صفات رحمانی را چرا به صفات شیطانی تبدیل نمائیم . چنین نورانیّت را چرا به ظلمت مقاومت کنیم چنین محبّت الهی را چرا با عداوت مقابله کنیم شش هزار سال است که با هم منازعه و مخاصمه مینمودیم حال در این قرن نورانی باید محبّت و دوستی بهمدیگر نمائیم امروز عداوت و بغضاء عظیم در بین ادیان است آیا از این ها چه ثمری حاصل شده ؟ چه فائدۀ از برای بشر مرتبّ گردیده؟ آیا این کفایت نیست این عصر عصر نورانی است ! این عصری است که از این اوهام باید آزاد گردیم ! این عصری است که باید خصومت و بغضاء محو شود ! این عصری است که باید ادیان یک دین گردند مذاهب متّحد شوند و با محبّت و خوشی با همدیگر الفت جویند زیرا جمیع بندۀ یک خداوندیم از یک رحمت عظمی بوجود آمده ایم از یک شمس نورانی شده ایم از یک روح حیات یافته ایم . نهایت این است یکی مریض است باید به نهایت مهربانی معالجه نمود یکی جاهل است باید تعلیم کرد یکی طفل است باید تربیت نمود تا شمس اخوّت آسمانی این ابرهای تاریک را پراکنده نماید نباید کسی را مبغوض دانست نباید کسی را تعرّض کرد جمیع پدرانند . جمیع مادرانند . جمیع برادرانند . جمیع خواهرانند . اتّحادی را که خداوند موجود نموده نباید ماها سبب انفصال آن گردیم . بنیانی را که خدا برای محبّتش نهاده خراب نکنیم . مقاومت ارادۀ الهی ننمائیم پیروی سیاست الهی کنیم و بموجب آن حرکت کنیم . البّته سیاست الهی مافوق سیاست انسان است زیرا هر قدر سیاست انسان ترقیّ نماید کامل نیست امّا سیاست الهیّه سیاست کامل است ما باید از سیاست الهیّه اقتباس کنیم هر نوعی که
صفحه 2 - 9
خدا با بندگان خود معامله میکند همان نوع رفتار نمائیم اقتدا بخدا کنیم . ما مشاهده میکنیم آثار باهرۀ او را ما مشاهده میکنیم حکمت او را ما مشاهده میکنیم رحمت او را ما مشاهده میکنیم قوّت و قدرت او را باید دست از اوهامات و تقالید برداریم و تمسّک بحقّ نمائیم و از اختلاف و افتراق اجتناب کنیم معاذ الله هرگز انبیای الهی باین راضی نبودند انبیای الهی جمیع یک روح بودند . بجمیع بشر یک تعلیم دادند و تعلیمات انبیای الهی روح محض است حقیقت محض است محبّت محض است الفت محض است پس ما باید متابعت انبیای الهی کنیم .
در بارۀ نطق حضرت عبدالبهاء در خصوص حقیّت دین اسلام ( در کلیسیای کنگرکیشن ، بروکلین )
شب یکشنبه شانزدهم جون 1912 مجمعی عظیم در کلیسیای مذکور منعقد که حضرت عبدالبهاء روحی لاحبّائه الفداء در آن کنیسۀ بزرگ مدعو بودند فی الحقیقه محفل با روحانیّتی بود و قریب دو هزار نفر جمعیّت موجود . اوّل دکتر کادمن کشیش محترم با کمال ادب و احترام بذکر مبارک پرداخت و حضرت عبدالبهاء را معرّفی ساخت د آنگاه حضرت عبدالبهاء نطقی مفصّل در حقیّت اسلام فرمودند و براهین قاطعه اقامه نمودند و در رفع اعتراضات نفوس و عظمت امر حضرت رسول با وجود حضور جماعت بیگانگان داد سخن دادند بقسمی که در چنین کنیسۀ عظیم چنین نطق و بیان سبب حیرت عقول بود و نفسی ادنی اعتراضی ننمود حتّی خود کشیش مذکور پس از اظهار سرور رجا نمود که دفعۀ دیگر کنیسه را بقدوم مبارک مزیّن فرمایند از جمله روزنامۀ بروکلین ایگل جمیع آن بیانات مبارک را با مقدّمۀ مفیدی درج نمود و آن روزنامۀ مذکور به مجامع شرق فرستاده شود تا معلوم شود به اهل اسلام که حضرت عبدالبهاء با حجّتی کامل و دلیلی باهر در چنین کنیسۀ مهمّی اثبات حقیّت حضرت رسول را مینمایند و اصل نطق در شمارۀ آینده درج خواهد شد .
